A Diseased, Damaged Body – Intentions

Compiled by J. S. Majda, Małgorzata Krata.

The identical recurring fragment, forming the core of the idea, is as follows: “of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works”.

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. and of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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 of our own—and, through us, of others’—conditions, arising for all reasons and by all means, including being those whose physical body and energetics—at the age of … years—are destroyed by many illnesses, many injuries caused by one’s own fault, also through the multidimensional karma of one’s own Soul or through external interferences; a body which, physically and energetically, requires many repairs, even years of energetic and physical operations; a body that contains various inserts and repair materials, providing material or energetic support, including metal elements, as well as those made of natural materials or plastics; a body that carries critical states of tension, malfunctioning assemblies and subsystems; a body that bears traces of destruction and even the memory of cancer, the memory and presence of various parasitic feeders, microorganisms, symbionts; a body that serves as a repository for or a neutralizer of destructive patterns of thinking and reacting, entrenched scenarios of self-destruction, excessive self-sacrifice, or of being used—among others, for absorbing others’ fears, beliefs, and projections: accordingly, being those whose body—by analogous comparison—is bound with wires and makeshift materials, bearing various temporary or permanent inserts and additions that are not the natural components originally created by God; which evidences reliance on unresolved relational contracts (such as family, partnership, professional), relationships based on debt, guilt, missions, or enforced loyalty rather than free choice; relationships maintained solely by inertia or fear of disintegration, where our—and my—body becomes a warehouse for others’ claims rather than a space of autonomous existence in divine light; accordingly, being those whose physical body and energetics are “repaired many times,” corresponding to an identity that has been repeatedly reconstructed and redefined under pressure of circumstances; an identity containing foreign narratives (ancestral, social, ideological) that were not consciously chosen; an identity functioning in a mode of “patching continuity” instead of natural development—where a problem of “discontinuity of the self” arises, permeated by a sense of being a collage of roles, masks, and others’ expectations rather than a coherent emanation of one’s own core; accompanied by a gradual loss of trust in one’s capacity for self-regulation, by the transfer of agency to external authorities (people, systems, doctrines), and by the activation of a compulsion to function reactively rather than creatively; accordingly, living not one’s own life but the consequences of others’ choices; living, therefore, at a stage of accumulated past that has not been digested; living more in reference to what was than to what is; and persisting in temporal debts—in promises and obligations that are harmful or long since devoid of meaning; accordingly, living within structures and relationships contrary to one’s own nature (such as professions, roles, lifestyles), adapting to systems that require amputation of parts of oneself and prolonged functioning in a mode of substituted existence—when my body, and thus my existence, operates but does not fully live; when its organization does not arise from an inner order; when meaning is secondary to survival; when goals are ad hoc and defensive rather than vocational; and when my life becomes a project of maintenance rather than creation—leading to fatigue with existence, even if “everything still somehow works 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: 31/12/2025
Autor: Sławomir Majda
Kateogrie: Health

Komentarze