Female Family Line with a Destructive Disposition – Intentions Part 4

Authors: Sławomir Majda, Małgorzata Krata. The identical recurring fragment, forming the core of the idea, is as follows:“our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life”.

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

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

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

1. our own, and through us other people’s, from all causes and by all means, our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, trust, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from God Himself, and not experiencing that which is our own and, through us, caused in others, all effects of this,

2. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from all genders of humans, Souls, beings, entities, constructs, animals, plants, extraterrestrials and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this,

3. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, all kinds, meanings, species, genders and forms of existence of, among others, active and inactive deities, goddesses, divine mothers, divine fathers, divine sons, divine daughters, divine families, Goa’ulds, associates of God, gods, demigods, Asuras, Saints, gurus, masters, teachers, Messiahs, angels, including astral among others Archangels, cherubim, seraphim, astrals, rulers, administrators, owners and creators of astral worlds and soul trees, prophets, and environments acting independently or through intermediaries and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this,

4. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, physical and astral snakes, worms, predators, viruses, pests, fungi, mold, insects, microorganisms, bacteria, microorganisms and macroorganisms, reptiles, parasites, symbionts, inhabitants of our and others’ energetics, as well as from, among others, all spirits, demons, strzygas, possessing entities, mythical creatures, mythical beings and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this,

5. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, our and others’ all kinds of miracle workers, healers, folk healers, bioenergy therapists, doctors of body and Soul, of miraculous divine healings, from owners, administrators, fanatics and structures of various initiatory practices, among others religious, parareligious and such as Reiki, from witches, magicians, shamans, visionaries, oracles, from signs in heaven and on earth, from sorceresses, sorcerers, from magic, from elements, yogis, tantrics, and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this,

6. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, all those establishing criteria of purity, guilt, merit and readiness, including the enlightened, those enlightening, whitening and correspondingly blackening themselves and others, among others humans, Souls, beings, parts of our and others’ Soul and being, from those striving for nirvana, for salvation, liberation, redemption, achieving them, from admirers and creators of all astral compressions, all heavens, hells, paradises, purgatories, astral worlds and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this,

7. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, all atheists, agnostics, heretics, followers of Baháʼí, tribal religions, polytheism, animism, totemism, Taoism, Shintō, Sikhism, Jainism, ahimsa, Ayyavazhi, followers of Wicca, followers of Buddhism, druidism, voodoo, Theravāda, Mahāyāna, Chan, Zen, Sŏn, Amidism, Pure Land School, Tendai, Shingon, Tibetan Buddhism, Nyingma, Kagyu, Sakya, Jonang, Gelug, Bon and not only, as well as from their priests, creators, followers, promoters and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

8. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, Jesus, the Apostles, the Church Fathers, All Saints, the Our Father, the Holy Spirit, as well as, among others, followers, creators, priests and administrators of all Christian sects, among others Old Catholicism, the Utrecht Churches, national churches, Mariavitism, Catholicism, Eastern Catholicism, Greek Catholicism, the Roman Catholic Church, sedevacantism, conclavism, Palmarianism, Lefebvrists, Anglicanism, Orthodoxy, from Byzantine churches, Orthodox churches, Old Believers, Popovtsy, Bezpopovtsy, Skoptsy, Old Calendarists, Oriental churches, Copts, Syriacs, Assyrian churches, Adventists, Millerism, Anabaptism, followers of Arianism, Baptism, Moravian Brethren, Plymouth Brethren, Hussitism, Calvinism, Congregationalism, Presbyterianism, Quakers, Lutheranism, Mennonitism, Methodism, Pentecostalism, Salvationism, Unitarianism, Waldensians, Amish, Restorationism, the Bábí movement, Jehovah’s Witnesses, the Association of Free Bible Students, Holy Missionary Movements, followers of Unitarianism, Mormons, Churches of Jesus Christ of Latter-day Saints, Community of Christ, Afro-Christianity such as Aladura, Harrism, Kimbanguism, Lumba and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

9. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, followers, creators, priests and administrators of, among others, cosmologies, ascetic practices, concepts of purity and defilement, enslavement, including, among others, Jainism, Digambaras, Sthanakavasis, Śvetāmbaras, Gnostics, followers of Manichaeism, Mandaeism, from all branches and sects, among others, Vaishnavism, Krishnaism, Shaivism, Lingayats, Shaktism, Mazdaism, Persian religions, Mazdakism, Mithraism and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

10. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from 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, the Nation of Islam, Druzism, Ahl-e-Haqq, Zikris, scripturalism, Quranism, Yazidism and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

11. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, 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, Orthodox, Progressive, Reconstructionist Judaism, Karaimism, Mosaicism, Samaritanism and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

12. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, creators, organizers, administrators and followers of so-called new religious, spiritual and parareligious movements, charismatic such as, among others, Bábism, Baháʼí, Cheondoism, Cao Dai, Shakers, Cargo Cults, Falun Gong, Modekngei, New Age, Realism, Rastafari, Scientology, Quan Yin Method, Wicca, “I Am,” Asatru, 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 not experiencing that which is our own and, through us, caused in others, all effects of this

13. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from promoters, creators, priests, administrators and followers of all, among others, beliefs, religions, sects and factions, as well as inhabitants of supercontinents, continents and prehistoric, primal and mythical 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 not experiencing that which is our own and, through us, caused in others, all effects of this

14. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, all kinds of tyrants, despots, sociopaths, executioners, terrorists, blackmailers, judges, lawyers, prosecutors, accusers, masters, rulers, superiors, supervisors, employers, co-workers, clients, payers, manipulators, hypnotists, kings, princes, courts, advisors, messengers, notaries, secretaries, structures of state, religious and administrative authority, as well as from all creators and promoters of various destructive inventions and practices, including such as implanted substances, viruses, parasites, bio-robots, artifacts, as well as games and plays such as Jumanji, the Infinity Stones, the Rings of Power, Game of Thrones and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

15. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from all kinds of civilizations, among others carbon-based, silicon-based, crystalline, energetic, material, as well as, among others, all planets, constellations, cosmos, stars, moons, comets, asteroids, galaxies, cosmic dust, black holes, suns, celestial bodies, from their movements, positions, influences, among others gravitational, energetic, radioactive and symbolic, as well as all, among others, their owners, administrators, creators, tenants, users and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

16. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from all kinds, sizes and meanings of our and others’, among others, amulets, talismans, garments, artifacts, gadgets, objects and instruments, plasma, musical, magical and non-magical, from rings, seals, wands, elixirs, herbs, smokes, incenses, songs, mantras, sacred texts, plants, animals, divination methods, rituals, superstitions, from Holy Communion, from offerings made to someone or something, devotional items, images, figures, sculptures, paintings, states of intoxication, sacraments, drugs, sweets, addictions, alcohols, spiritual and physical ecstasies, shamanism, mysticism, all utopias, escape from reality or submission to promises of fulfillment, salvation, power or perfection and not only, as well as, among others, all kinds of their creators, promoters, owners, users, beneficiaries and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

17. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from all kinds, sizes and meanings of, among others, all forms and causes of enslavements, confinements, entanglements such as, among others, nets, ropes, chains, leashes, collars, cells, prisons, cages, hooks, stocks, restraints, pyramids, protomolecules, structures operating openly or covertly, temporarily or permanently, locally or systemically, their equivalents, substitutes and not only, as well as all, among others, their enthusiasts, creators, promoters, beneficiaries, victims, guards, witnesses and followers and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

18. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from all kinds and sizes of, among others, rituals, cults, nominations, anointments, permissions, guidelines, agreements, oaths, promises, contracts, orders, prohibitions, bonds, missions, vows, pacts, acts, arrangements, treaties, other forms of formal or symbolic binding of will, functioning through granting binding power to a given word, gesture or act, through sanctioning obedience and disobedience, regulating access, status and responsibility, reinforcing dependencies through promise, threat, reward or punishment, as well as normalizing subordination as law, duty, mission or destiny and not only, as well as all, among others, their creators, promoters, beneficiaries, priests, guards, victims, witnesses and followers and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

19. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from our own and others’, including licensed, among others, guards, verifiers, collectors, mediators, bailiffs, intermediaries, witnesses, creators, founders, security personnel, representatives of opposition, censors, promoters, beneficiaries, victims of our and others’ actions, intentions, manifestations and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

20. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, all kinds, sizes, meanings, genders, races, species of, among others, parents, caregivers, dependents, teachers, spouses, lovers, children, siblings, sisters, brothers, aunts, uncles, cousins, entire lineages, families, communities, social strata, grandfathers, grandmothers, relatives and non-relatives, from persons of the same or different gender, as well as from our and others’, among others, elements of physical and energetic structure, organs, tissues, cells, atoms, converters, systems and assemblies, biological, physical, chemical, energetic, clock-based, digital, their mechanisms of operation, feedback loops and boundary states, all programs controlling them at all levels, spaces, planes, elements and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

21. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, beliefs, suggestions, inspirations, graces, generosity and correspondingly their absence from all kinds, meanings, ranks, levels, genders of, among others, associations, brotherhoods, communities, communes, schools, unions, organizations, collective structures, including, among others, administrative, military, civil, secular, medical, financial, religious, messianic, spiritual, economic, public, political, criminal, intelligence, sexual, drug-related, alcoholic, state, global, cosmic, multidimensional, spacetime and not only, and not experiencing that which is our own and, through us, caused in others, all effects of this

22. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, weather, nature, elements, the time of day and night, the season, date, calendars, astrology, astronomy, numerology, meteorology, ambient temperature, pressure, frequencies, cycles, colors, sounds, rhythms, vibrations, humidity, the height of the Sun in the sky, from the factor of time and not only, and experiencing that which is our own and, through us, caused in others, all effects of this

23. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, our and others’ codings, from thought-forms, blockages, burdens, patterns, points of view, ways of understanding, from entanglements, crosses and karmic knots, from karmic figures, relationships, schemes, from conspiracies 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, accumulation, from lotteries, statistics, feedback loops, from luck, bad luck, curses, spells, letters, words, signs, symbols, digits, numbers, alphabets, mandalas, tattoos, from confirmation effects, from repositories of burdens and patterns, from determinants, ornaments, chips, injuries, disabilities, diseases, from emptiness, vacuum, nothingness in the mind and life, as well as from their producers, promoters, victims, beneficiaries and not only, and experiencing that which is our own and, through us, caused in others, all effects of this

24. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this through the normalization of the role of the human and the Soul as an object of worship, in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity, intentions and correspondingly their absence from, among others, our own and, through us, others’ all idolatrous figures, acts, intentions, designs, patterns, habits, as well as from those who pray to us as to gods, to deities, to beings not of this world, to masters, Saints, to the enlightened, to astral beings; as well as from those treating us, or others, as intermediaries to God, intermediaries to all deities, goddesses; as well as from those worshipping us, praising us, adoring us; as well as from those who pray for us to deities, goddesses, extraterrestrials in our name, in our matters, for our good, and correspondingly from those who curse us in prayers, cast curses and spells, who want to take revenge in all ways and not only, and experiencing that which is our own and, through us, caused in others, all effects of this

25. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from all, among others, varieties, associations, groups, circles, ideological, ritual and operational currents, among others demonic, satanic, Luciferian, war-related, military, magical, black-magical, tantric, black-tantric, white-astral, flame groups, the Left-Hand Path, as well as from, among others, battle shock, from pogroms, turmoil, from black suns, necromancers, beings of gloom, beings of darkness, forces of evil, demons, rulers of hells, guardian devils, Cainites, Satan, Lucifer, Beelzebub, Kali, strzygas, beings and Souls that have fallen, horned, rebellious, deceitful, aggressive beings, filled with pride, egoism and not only, and experiencing that which is our own and, through us, caused in others, all effects of this

26. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from all kinds, sizes, races, meanings and genders of conditions connected with sexuality, drive, role and behavior, including, among others, sex addicts, lesbians, gays, transvestites, rapists, sadomasochists, celibates, eunuchs, brothel madams, pimps, prostitutes, deviants, perverts, pedophiles, zoophiles, coprophiles, coprophages, incestuous persons, pansexuals, hormonal cycles, from inbreeding and not only, and experiencing that which is our own and, through us, caused in others, all effects of this

27. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this because of, among others, our and others’ actions connected with the End of the World, in the period of 2012, with other Ends of the World, with the search for God and ultimate meaning, with Apocalypses, Armageddons, with the ends of civilizations, epochs, orders, with our and God’s actions in the area of the cosmic egg and during subsequent Aeons, with creating or blocking extraordinary actions, as well as through cyclical resetting of meanings, responsibility and identity in the face of an expected or postponing end, new beginning or rebirths and not only, and experiencing that which is our own and, through us, caused in others, all effects of this

28. and our own, and through us other people’s, from all causes and by all means, and our own, and through us other people’s, from all causes and by all means, including believing that the female family line possesses destructive karma extending across different times, generations, incarnations and dimensions, and therefore treating present conflicts as a continuation of much older entanglements; respectively being women who, according to such a spiritual model, meet one another in successive incarnations in changing roles of mothers, daughters, grandmothers, sisters, rivals, rulers, subjects, victims and perpetrators, for the purpose of recreating a mixture of former relationships of domination, harm, retaliation and subordination; respectively carrying through successive incarnations patterns of revenge, aggression, control, pride, struggle for power and mutual destruction among women of the same family line, experiencing current family relationships as fields in which these patterns reveal themselves; respectively being women convinced that they have old karmic harms to repay and deliberately or unconsciously creating new harms while attempting to settle old ones; respectively being convinced that family members must suffer because “that is how karma works,” justifying abusive or destructive behavior with a spiritual narrative instead of setting boundaries against it in the present and removing responsibility from the person currently harming others; respectively believing that conflict is inevitable because it was established in other times or dimensions and by someone else, and giving up the possibility of making a different choice here and now; respectively being women who recognize within themselves destructive patterns attributed to the family line but do not regard them as an obligation to continue repeating them; respectively separating, within a spiritual interpretation, what may be perceived as an old entanglement from responsibility for present words, behaviors, decisions and their consequences, and no longer passing on to the next generation aggression, quarrels, manipulation, shouting, contempt, control and the necessity of searching for someone to blame; being women with whom the multigenerational pattern of destruction ends and not passing on to daughters and granddaughters what they themselves received from their own mothers and grandmothers; respectively being men entering through marriage into a deeply conflicted female family line; respectively taking on the role of opponent, guilty party, rescuer, mediator or person expected to bear the consequences of problems that existed long before the marriage was entered into; respectively refusing to participate in other people’s multigenerational wars while maintaining responsibility for our own behavior; respectively separating what belongs to the grandmother, mother, daughter and granddaughter without including all women of the family in one collective guilt, seeing each of them as a separate person possessing her own choices, responsibility, suffering and possibilities for change; respectively releasing within the female family line the need to constantly create conflicts, dominate, punish and retaliate, and restoring the ability to resolve problems calmly, accept responsibility and respect boundaries; respectively freeing ourselves from the belief that feminine strength must manifest through shouting, ruthlessness and subordinating those around us; respectively building strength based on stability, self-control, responsibility and the ability to live without permanent war; respectively experiencing ourselves as members of a family line who can know its history, recognize multigenerational patterns and at the same time not allow the destructive history of the family line to determine our further life and not only, all this in dependence and correspondingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and correspondingly their absence from, among others, our Soul, our entire being and not only, as well as from being healthy or physically ill, energetically stable or unstable or mentally-psychically ill, curably ill, or chronically, or incurably ill, as well as from being disabled persons, persons with injuries, persons ailing, directly ill or having symptoms or karmic effects, inbred effects, among others, of various diseases, ailments, infirmities, from genetic, epigenetic, environmental burdens and not only, and experiencing that which is our own and, through us, caused in others, all effects of this

Opublikowano: 21/09/2026
Autor: Sławomir Majda
Kateogrie: A woman and a man in mutual relations

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