Parents of Children with Cancer or Leukemia – intentions

Several people have reached me whose children are ill with cancer or have already died from it. Each of these cases concerned individuals entangled in the karma of the Third Reich. The souls of all these children had previously incarnated as Jews during the time of the Holocaust, while the parents had incarnated as perpetrators. I am aware that in Poland there live many millions of people with SS, Gestapo, or Wehrmacht karma. Children, however, die of cancer outside Poland as well. One must understand that wartime cruelty is still taking place even today—for example in Ukraine and Russia. The Gaza Strip, inhabited in 2025 by karmic Jews, was destroyed by the State of Israel, inhabited by karmic Germans. There are many more such references to karmic causes. Few of us have learned what the causes of the wartime pogroms against the nation of Israel were. Likewise, few have determined why a Ukrainian missile fell on Polish territory in Przewodów for karmic reasons. There are experiences for which the human psyche has no sufficient tools. The death of a child—especially a prolonged, painful death due to cancer—belongs to such experiences. Not because it is merely “difficult,” but because it violates a fundamental assumption of existence: that innocence should be protected and that young life should be privileged.

When this assumption breaks, the mind no longer asks “why?” but “how is this possible?” And it is precisely in this fissure that karmic, incarnational, and historical narratives appear. Few people will reach the truth in these matters without the effort that forgiveness of oneself requires. The souls of the children and the parents, however, remember the causes and usually understand the consequences well.

“The core of the text below” is embedded in many layers to clarify meanings. A single concept is described here on:

• the level of the body
• the psyche
• relationships
• karma / incarnation
• God
• numerous religions and sects.

Compiled by SławomirMajda, Małgorzata Krata, Ela. The identical recurring fragment, forming the core of the idea, is as follows:“of being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times”.

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

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

The word “–not” added to some word while working with intentions means that it is worth expressing it also in its opposite, or even finding and saying aloud any synonyms that come to mind together with their opposites. For example — when saying: being poor, being sick, it is good to say it also with its opposite:–being poor, being sick, –not being poor, not being sick. This allows you to move a given pattern as broadly as possible, touching different aspects, including its opposite. It is also worth knowing that Souls often think or claim that they do not have such opposite patterns — for example, that they are not idolaters in a given case (in a given word). Another example: A woman’s Soul denies ever being a bad mother. Therefore, adding here the negating form — not being a bad mother — may allow her to understand the state she is in. Being a bad mother, –not being a bad mother–“—Oh, absolutely not, never in my life! These are certainly not my patterns. What I do is my private matter.” [—The Soul very often says or thinks this about itself.]

1. of ours and through us of others, from all causes, in all ways, including of being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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 being those who, in the face of cancer in their own child, are brutally confronted with the experience of absolute helplessness—one in which medicine, love, effort, sacrifice, and even “good intentions” do not work; accordingly, of colliding with the child’s suffering—of an innocent being—which activates in the psyche questions that previously could neither be posed nor spoken: questions about the meaning of life, death, justice, and the limits of responsibility; accordingly, of activating in parents a deep, often unconscious sense of existential guilt—not because they did something wrong, but because they are unable to protect and do not know what more they could have done; accordingly, of experiencing the child’s illness as an accusation against oneself: “if the child suffers, then either the world is cruel, or I am insufficient,” or “my guilt is unquestionable, though still hidden from me”; accordingly, of collective, familial, and especially karmic images and memories of violence, death, war, and systemic destruction of life being activated—not only as concrete guilt, but as the shadow of humanity with which the parent has never before had to face directly; accordingly, of casting this shadow of history upon oneself or upon the child’s fate when the psyche has no other place in which it can contain the immensity of pain, absurdity, and injustice; accordingly, of attempting to give meaning to this solely through karmic, spiritual, and historical narratives, and of recognizing an unconscious conflict between love for the child and terror in the face of the child’s suffering and death, which gives rise to an inner split: “I do not want to look at this,” and at the same time, “I must look at this”; accordingly, of experiencing that the child—especially the child’s Soul—through illness not only “teaches” or “settles accounts,” but also exposes the limits of human control, agency, and narratives of meaning regarding present and long-past actions; and of not recognizing that the child does not have to, but may carry karmic guilt or a message, while the parent comes into contact with their own shadow and the karma of the Soul, with the fear of death, and with their own story about the violence of the world; accordingly, of surrendering to God, the giver of all life, the projections of guilt, meaning, and reckoning that have been placed upon the child and upon the parents in the need for understanding, so that death—if it comes—may not be burdened with incomprehensible meaning; and of standing before God with questions about causes, about what and why came into being as the primordial cause of entanglements, across all dimensions, generations, and times 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: 31/01/2026
Autor: Sławomir Majda
Kateogrie: Cancer, cancer recovery. Astral snakes., The German Third Reich. The Karmic SS and Gestapo

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