Center of the world in one’s head – intentions

Developed by: Sławomir Majda, Małgorzata Krata, Ola. The identical, recurring fragment constituting the core of the idea is as follows:“being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world”.

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. of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, trust, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of God Himself, and of ours and through us of others experiencing all the effects of this.

2. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all genders of humans, Souls, beings, entities, creations, animals, plants, extraterrestrials and not only, and of ours and through us of others experiencing all the effects of this.

3. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds, meanings, species, genders including old and new, active and inactive deities, goddesses, divine mothers, divine fathers, divine sons, divine daughters, divine families, Goa’ulds, God’s buddies, gods, demigods, Asuras, Saints, gurus, masters, teachers, Messiahs, angels, including astral ones: Archangels, Cherubim, Seraphim, astrals, rulers, administrators, owners and creators of astral worlds and soul trees, prophets and not only, and of ours and through us of others experiencing all the effects of this.

4. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of physical and astral snakes, worms, predators, viruses, pests, fungi, molds, insects, microorganisms and macroorganisms, lizards, beings, entities, creations, parasites, symbionts, tenants of our and others’ energy systems, and from all kinds of spirits, demons, strzygi, ancestral spirits, possessing beings, mythical creatures, mythical beings and not only, and of ours and through us of others experiencing all the effects of this.

5. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of our and others’ miracle-workers, healers, folk healers, bioenergetic therapists, doctors of the body and Soul, from miraculous divine healings, from owners, administrators and structures of various initiatory practices including religious ones and Reiki, from witches, magicians, shamans, visionaries, oracles, from signs in the sky and on earth, from sorceresses, sorcerers, from magic, from the elements, yogis, tantrics, and not only, and of ours and through us of others experiencing all the effects of this.

6. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds of enlightened ones, enlighteners, whiteners and accordingly blackeners of themselves and others, including humans, Souls, beings, parts of our and others’ Souls and beings, from those seeking nirvana, salvation, liberation, redemption and achieving them, from worshippers and creators of all astral compressions, all heavens, hells, paradises, purgatories, astral worlds and not only, and of ours and through us of others experiencing all the effects of this.

7. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all atheists, agnostics, heretics, followers of Bahá’í, tribal religions, polytheism, animism, totemism, Taoism, Shinto, Sikhism, Jainism, Ahimsa, Ayyavazhi, followers of Wicca, followers of Buddhism, Druidism, Voodoo, Theravada, Mahayana, Chan, Zen, Son, Amidism, Pure Land School, Tendai, Shingon, Tibetan Buddhism, Nyingma, Kagyu, Sakya, Jonang, Gelug, Bon and not only, and on the part of their priests, creators, followers, promoters and not only, and of ours and through us of others experiencing all the effects of this.

8. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of Jesus, the Apostles, the Church Fathers, All Saints, the Lord’s Prayer, the Holy Spirit, as well as followers, creators, priests and administrators of all Christian sects including Old Catholicism, Utrecht churches, national churches, Mariavitism, Catholicism, Eastern Catholicism, Greek Catholicism, the Roman Catholic Church, Sedevacantism, Conclavism, Palmarianism, Lefebvrism, Anglicanism, Orthodoxy, Byzantine churches, Orthodox churches, Old Believers, Popovtsy, Bespopovtsy, Skoptsy, Old Calendarists, Oriental churches, Copts, Syrians, Assyrian churches, Adventists, Millerism, Anabaptism, followers of Arianism, Baptists, Moravian Brethren, Polymuck Brothers, Hussites, Calvinism, Congregationalism, Presbyterianism, Quakers, Lutheranism, Mennonitism, Methodism, Pentecostalism, Salvationism, Unitarianism, Waldensians, Amish, Restorationism, Bábism, Jehovah’s Witnesses, Free Bible Students, Holy Missionary Movements, Unitarians, Mormons, Churches of Jesus Christ of Latter-day Saints, Christ Community, Afro-Christianity such as Aladura, Harrism, Kimbanguism, Lumba and not only, and of ours and through us of others experiencing all the effects of this.

9. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, followers, creators, priests and administrators of, among others, Jainism, Digambaras, Sthanakavasis, Shvetambaras, Gnostics, followers of Manichaeism, Mandaeism, from all branches and sects of Vishnu, Vishnuism, Krishnaism, Shaivism, Lingayats, Shaktism, Mazdaism, Persian religions, Mazdakism, Mithraism and not only, and of ours and through us of others experiencing all the effects of this.

10. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of the followers, creators, priests and administrators of the world of Islam, among others Alawites, Alevis, Kharijites, Sunnis, Shiites, Imamis, Ismailis, Zaydis, followers of Sufism, Ahmadiyya, black Islam, Moors, Nation of Islam, Druze, Ahl-e-Haqq, Zikris, Scripturalism, Quranism, Yazidism and not only, and of ours and through us of others experiencing all the effects of this.

11. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, promoters, creators, priests and followers of all sects and factions of Judaism: among others, Falashas called black Jews, Messianic Judaism including Hasidic, Conservative Judaism, Orthodox, Progressive, Reconstructionist, Karaimism, Mosaism, Samaritanism and not only, and of ours and through us of others experiencing all the effects of this.

12. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, creators, organizers, administrators and followers of the so-called new religious movements such as Bábism, Bahá’í, Cheondoism, Caodaism, Shakers, cargo cults, Falun Gong, Modekngei, New Age, Raëlism, Rastafari, Scientology, Quan Yin Method, Wicca, “I Am”, Ásatrú, Hellenism, Slavic native faith, International Intelligent Yoga, Transcendental Meditation, Divine Light Mission, International Society for Krishna Consciousness, Neo-Sannyas (Osho), Radha Soami, Sathya Sai Baba, Swaminarayan Faith, Harrism, Confucianism, Santería, Sikhism, Shinto, Taoism, Zoroastrianism and not only, and of ours and through us of others experiencing all the effects of this.

13. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of the promoters, creators, priests and followers of all sects and factions, among others, of religions and of the inhabitants of Supercontinents, continents and prehistoric lands such as, among others, Pangaea, Gondwana, Atlantis, Lemuria, Mu, Gobi, native religions of Africa, Australia, Oceania, Asia, Europe, the Americas and other places on Earth, and not only, and of ours and through us of others experiencing all the effects of this.

14. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, all kinds of tyrants, despots, sociopaths, executioners, terrorists, blackmailers, judges, lawyers, prosecutors, accusers, lords, rulers, superiors, supervisors, employers, co-workers, clients, payers, manipulators, hypnotists, kings, princes, courts, advisers, messengers, notaries, secretaries, state power, religious power, and on the part of all creators and promoters of various destructive inventions and practices including such as injected substances, viruses, parasites, bio-robots, artefacts, such as games and plays like Jumanji, Infinity Stones, Rings of Power and not only, and of ours and through us of others experiencing all the effects of this.

15. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, all planets, constellations, cosmos, stars, moons, comets, asteroids, galaxies, cosmic dust, black holes, suns, celestial bodies, from their movements, positions, interactions, and from all their, among others, owners, administrators, creators, tenants, users and not only, and of ours and through us of others experiencing all the effects of this.

16. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds, sizes, meanings of ours and others’ amulets, talismans, garments, artefacts, gadgets, objects and plasma, musical, magical and non-magical instruments, from rings, seals, wands, elixirs, herbs, smokes, incenses, songs, mantras, Holy texts, plants, animals, methods of divination, rituals, superstitions, from Holy Communion, from offerings made to someone/something, devotional articles, images, figures, sculptures, paintings, sacraments, drugs, alcohols, spiritual and physical ecstasies, shamanism, mysticism, all utopias and not only, and from, among others, all their creators, promoters, owners, users, beneficiaries, and not only, and of ours and through us of others experiencing all the effects of this.

17. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds, sizes, meanings of, among others, all forms and causes of enslavements, imprisonments, entanglements such as, among others, nets, ropes, chains, leashes, collars, solitary cells, prisons, cages, hooks, stocks, little octopuses, pyramids, protomolecules, their equivalents, substitutes and not only, and all their, among others, enthusiasts, creators, promoters, beneficiaries, victims, guards, witnesses and followers and not only, and of ours and through us of others experiencing all the effects of this.

18. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds and sizes of, among others, rituals, cults, nominations, anointings, permissions, guidelines, contracts, oaths, promises, covenants, orders, prohibitions, pacts signed with the devil, missions, vows, pacts, acts, agreements, treaties and not only, and of all their, among others, creators, promoters, beneficiaries, priests, guards, victims, witnesses and followers and not only, and of ours and through us of others experiencing all the effects of this.

19. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of our and others’, including licensed, among others, guardians, verifiers, debt collectors, bailiffs, intermediaries, witnesses, creators, founders, bodyguards, opposition, censors, promoters, beneficiaries, victims of our and others’ actions, intentions, manifestations and not only, and of ours and through us of others experiencing all the effects of this.

20. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, all kinds, sizes, meanings, genders, races, species of, among others, parents, educators, wards, teachers, spouses, lovers, children, siblings, sisters, brothers, aunts, uncles, cousins, entire lineages, families, communities, social classes, grandparents, grandmothers, relatives and non-relatives, from persons of the same or different gender and on the part of our and others’, among others, elements of physical and energetic structure, organs, tissues, cells, atoms, transducers, systems and biological, physical, chemical, energetic, clockwork, digital assemblies, their mechanisms of operation, and all programs controlling them on all levels, spaces, planes, elements and not only, and of ours and through us of others experiencing all the effects of this.

21. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds, meanings, ranks, levels, genders of, among others, associations, brotherhoods, communities, communes, unions, organizations including, among others, administrative, military, civilian, secular, medical, financial, religious, messianic, spiritual, economic, public, political, criminal, intelligence, sexual, drug-related, drunken, state, global, cosmic, multidimensional, space-time and not only, and of ours and through us of others experiencing all the effects of this.

22. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, weather, nature, elements, time of day, night, season, date, astrology, astronomy, numerology, meteorology, ambient temperature, pressure, frequencies, colors, sounds, rhythms, vibrations, humidity, height of the Sun in the sky, from the time factor and not only, and of ours and through us of others experiencing all the effects of this.

23. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, our and others’ codings, from thought-forms, blockages, burdens, patterns, points of view, ways of understanding, from entanglements, karmic crosses and knots, from karmic figures, karmic relations, karmic schemes, from pacts of silence, from planetary cycles, from the wheel of karma, from the wheel of fortune, from flat and spatial geometric figures, from anomalies, from mirror reflections, from fate, chance, lottery, luck and accordingly from misfortune, curses, spells, letters, words, signs, symbols, digits, numbers, alphabets, mandalas, tattoos, from confirmation biases, from warehouses of burdens and patterns, from markers, embellishments, chips, injuries, disabilities, diseases, from emptiness, void, nothingness in the mind and in life, and from their creators, promoters, victims and beneficiaries and not only, and of ours and through us of others experiencing all the effects of this.

24. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, our and through us of others’ all idolatrous figures, deeds, intentions, designs, patterns, habits and on the part of those who pray to us as to gods, to deities, to masters, Saints, to enlightened ones, to astral beings; and on the part of those treating us or others as intermediaries to God, intermediaries to all gods, goddesses; and on the part of those worshipping us, praising us, exalting us; and on the part of those who pray for us to deities, gods, extraterrestrials in our name, in our matters, for our good, and accordingly on the part of those who in their prayers curse us, cast spells and curses, who want to take revenge in all possible ways and not only, and of ours and through us of others experiencing all the effects of this.

25. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all, among others, varieties, associations, groups and circles, among others, demonic, satanic, Luciferian, war-like, military, magical, black-magical, tantric, black-tantric, white-astral, groups of flames, Left-Hand Path, and, among others, from battle shock, from pogroms, chaos, from black suns, necromancers, beings of darkness, beings of night, forces of evil, demons, rulers of hell, guardian devils, Cainites, Satan, Lucifer, Beelzebub, Kali, strzygi, beings and Souls that have fallen, horned beings, unruly, aggressive, filled with pride, egoism and not only, and of ours and through us of others experiencing all the effects of this.

26. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds, sizes, races, meanings and genders of, among others, sex addicts, lesbians, gays, transvestites, rapists, sadomasochists, celibates, eunuchs, madams, pimps, prostitutes, deviants, perverts, paedophiles, zoophiles, coprophiles, coprophagists, incestuous people, pansexuals, from inbreeding and not only, and of ours and through us of others experiencing all the effects of this.

27. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this because of, among others, our and others’ actions connected with the End of the World, in the period of the year 2012, with other Ends of the World, with seeking God, with Apocalypses, Armageddons, with ends of civilizations and not only, and of ours and through us of others experiencing all the effects of this.

28. and of ours and through us of others, from all causes, in all ways, including being those who experience themselves as the “center of the whole world,” as if the fate of other people, the course of events and the maintenance of the order of reality depended on our or others’ decisions, thoughts and choices, and being convinced that personal responsibility exceeds the natural limits of the individual and includes even effects over which one has no real influence; accordingly carrying within a sense of excessive agency, in which every movement, omission or mistake grows to the rank of an ultimate event, and experiencing oneself as the decision point for others, even when others have not assigned such a role nor expect such responsibility; accordingly consolidating a pattern in which infallibility becomes a necessity, because an error could lead to a catastrophe imagined even as global; accordingly reacting with a compulsion to control reality, people and events so as not to allow consequences that are attributed to one’s own decisions, and experiencing tension resulting from an impossible role in which the individual is to be responsible for everyone and everything; accordingly experiencing the world as dependent on oneself, and oneself as constantly observed by the consequences of one’s actions, and functioning in a state of cognitive overload, where excess responsibility, even walking in God’s shoes, leads to disorientation, mental chaos and a sense of losing sober, present thinking; accordingly moving from a sense of power and uniqueness to the experience of confusion when reality does not confirm the central role attributed to oneself as the figure deciding about everything, and living in a scheme in which the magnitude of responsibility and the magnitude of fear reinforce each other, creating a closed circle of tensions and conflicts; accordingly being those in whom the need to hold in the head the “center of the whole world” is at the same time an attempt to give meaning to existence and a source of enormous psychological burden, and understanding that the greater the imagined or delusional agency, the greater the weight of responsibility that the psyche and the Soul try to carry; accordingly being those in whom the belief in personally being the “center of the whole world” arose as an adaptation to early experiences of lack of safety, unpredictability or excessive responsibility or also through delusions of being filled with divinity, and developing the conviction that everything must be controlled, because lack of control once led to pain or chaos; accordingly building a sense of supra-agency as a mechanism of stabilizing identity when other forms of support are unavailable, and linking one’s value with influence, with powers, with visibility and decision-making, because only in these areas can one feel great and important; accordingly reacting with fear to the loss of the central position, since it means a return to the original experience of insignificance, mediocrity, and consolidating a cognitive scheme in which the whole world relates to me, because only then does my existence seem real; accordingly experiencing oneself as an indispensable element of reality in order to avoid the feeling of being unnecessary or abandoned, and being those in whom centrality is an attempt to regulate fear rather than an actual description of one’s place in the world and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, our soul, our whole being and not only, and from being healthy or physically ill, energetically, unstable or mentally-psychically ill, ill in a curable way or chronically or incurably, and from being disabled persons, persons with injuries, persons ailing, ill directly or having karmic, inbred symptoms or effects of various diseases, ailments, defects and not only, and of ours and through us of others experiencing all the effects of this.

Opublikowano: 13/02/2026
Autor: Sławomir Majda
Kateogrie: Psychology – being yourself

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