Praying Mantis Woman – Beauty and Energetics: intentions

Opracowanie J. S. Majda, Konrad Jaszowski, Małgorzata Krata. Fragment powtarzalny, będący rdzeniem idei jest taki: ,,being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times,,.

Usystematyzowane uwalnianie się od obciążeń- linki do tekstów, informacje o nagraniach, praca z intencjami, technika pokłonu >Link.

Kwestie techniczne dotyczące idei oraz budowania zdań przy pracy z intencjami.
Art ,,800 intencji do oczyszczenia” Link
,,Schemat jedno – zdaniowy do intencji. ” Link
Film ,,Pokłon po wykonanych intencjach”>Link
Słowo (–nie) dodane przy pracy z intencjami do jakiegoś słowa oznacza, że warto je wymienić jako przeciwieństwo lub a nawet samodzielnie już w trakcie znaleźć i wypowiedzieć dowolne synonimy jakie się nasuwają na myśl razem z ich przeciwieństwami. 
np. — bycia biedakami, chorymi dobrze jest powiedzieć również z jego przeciwieństwem
–bycia biedakami, chorymi, –nie bycia biedakami, chorymi.
Pozwala to od razu maksymalnie szeroko ruszyć dany wzorzec w odmiennych aspektach, również w jego przeciwieństwie. Warto też wiedzieć- że Dusze często myślą, twierdzą, że one nie mają takich przeciwnych wzorców np. że nie są bałwochwalcami jak w danym przypadku (danym słowie).
Inny przykład:
Dusza kobiety zaprzecza byciu kiedyś złą matką. Więc dodanie tu słowa przeczenia – nie bycia złą matką pozwolić jej może na zrozumienie stanu w jakim się znajduje. 
Bycie złą matką, –nie bycia złą matką–
„-Ależ skąd nigdy w życiu! To przecież są nie moje wzorce. To co ja robię jest moją prywatną sprawą”.[-Nader często mówi lub myśli o sobie dusza].

1. of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, trust, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of God Himself, and of ours and through us of others experiencing all the effects of this.

2. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all genders of humans, Souls, beings, entities, creations, animals, plants, extraterrestrials and not only, and of ours and through us of others experiencing all the effects of this.

3. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds, meanings, species, genders including old and new, active and inactive deities, goddesses, divine mothers, divine fathers, divine sons, divine daughters, divine families, Goa’ulds, God’s buddies, gods, demigods, Asuras, Saints, gurus, masters, teachers, Messiahs, angels, including astral ones: Archangels, Cherubim, Seraphim, astrals, rulers, administrators, owners and creators of astral worlds and soul trees, prophets and not only, and of ours and through us of others experiencing all the effects of this.

4. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of physical and astral snakes, worms, predators, viruses, pests, fungi, molds, insects, microorganisms and macroorganisms, lizards, beings, entities, creations, parasites, symbionts, tenants of our and others’ energy systems, and from all kinds of spirits, demons, strzygi, ancestral spirits, possessing beings, mythical creatures, mythical beings and not only, and of ours and through us of others experiencing all the effects of this.

5. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of our and others’ miracle-workers, healers, folk healers, bioenergetic therapists, doctors of the body and Soul, from miraculous divine healings, from owners, administrators and structures of various initiatory practices including religious ones and Reiki, from witches, magicians, shamans, visionaries, oracles, from signs in the sky and on earth, from sorceresses, sorcerers, from magic, from the elements, yogis, tantrics, and not only, and of ours and through us of others experiencing all the effects of this.

6. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds of enlightened ones, enlighteners, whiteners and accordingly blackeners of themselves and others, including humans, Souls, beings, parts of our and others’ Souls and beings, from those seeking nirvana, salvation, liberation, redemption and achieving them, from worshippers and creators of all astral compressions, all heavens, hells, paradises, purgatories, astral worlds and not only, and of ours and through us of others experiencing all the effects of this.

7. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all atheists, agnostics, heretics, followers of Bahá’í, tribal religions, polytheism, animism, totemism, Taoism, Shinto, Sikhism, Jainism, Ahimsa, Ayyavazhi, followers of Wicca, followers of Buddhism, Druidism, Voodoo, Theravada, Mahayana, Chan, Zen, Son, Amidism, Pure Land School, Tendai, Shingon, Tibetan Buddhism, Nyingma, Kagyu, Sakya, Jonang, Gelug, Bon and not only, and on the part of their priests, creators, followers, promoters and not only, and of ours and through us of others experiencing all the effects of this.

8. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of Jesus, the Apostles, the Church Fathers, All Saints, the Lord’s Prayer, the Holy Spirit, as well as followers, creators, priests and administrators of all Christian sects including Old Catholicism, Utrecht churches, national churches, Mariavitism, Catholicism, Eastern Catholicism, Greek Catholicism, the Roman Catholic Church, Sedevacantism, Conclavism, Palmarianism, Lefebvrism, Anglicanism, Orthodoxy, Byzantine churches, Orthodox churches, Old Believers, Popovtsy, Bespopovtsy, Skoptsy, Old Calendarists, Oriental churches, Copts, Syrians, Assyrian churches, Adventists, Millerism, Anabaptism, followers of Arianism, Baptists, Moravian Brethren, Polymuck Brothers, Hussites, Calvinism, Congregationalism, Presbyterianism, Quakers, Lutheranism, Mennonitism, Methodism, Pentecostalism, Salvationism, Unitarianism, Waldensians, Amish, Restorationism, Bábism, Jehovah’s Witnesses, Free Bible Students, Holy Missionary Movements, Unitarians, Mormons, Churches of Jesus Christ of Latter-day Saints, Christ Community, Afro-Christianity such as Aladura, Harrism, Kimbanguism, Lumba and not only, and of ours and through us of others experiencing all the effects of this.

9. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, followers, creators, priests and administrators of, among others, Jainism, Digambaras, Sthanakavasis, Shvetambaras, Gnostics, followers of Manichaeism, Mandaeism, from all branches and sects of Vishnu, Vishnuism, Krishnaism, Shaivism, Lingayats, Shaktism, Mazdaism, Persian religions, Mazdakism, Mithraism and not only, and of ours and through us of others experiencing all the effects of this.

10. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of the followers, creators, priests and administrators of the world of Islam, among others Alawites, Alevis, Kharijites, Sunnis, Shiites, Imamis, Ismailis, Zaydis, followers of Sufism, Ahmadiyya, black Islam, Moors, Nation of Islam, Druze, Ahl-e-Haqq, Zikris, Scripturalism, Quranism, Yazidism and not only, and of ours and through us of others experiencing all the effects of this.

11. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, promoters, creators, priests and followers of all sects and factions of Judaism: among others, Falashas called black Jews, Messianic Judaism including Hasidic, Conservative Judaism, Orthodox, Progressive, Reconstructionist, Karaimism, Mosaism, Samaritanism and not only, and of ours and through us of others experiencing all the effects of this.

12. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, creators, organizers, administrators and followers of the so-called new religious movements such as Bábism, Bahá’í, Cheondoism, Caodaism, Shakers, cargo cults, Falun Gong, Modekngei, New Age, Raëlism, Rastafari, Scientology, Quan Yin Method, Wicca, “I Am”, Ásatrú, Hellenism, Slavic native faith, International Intelligent Yoga, Transcendental Meditation, Divine Light Mission, International Society for Krishna Consciousness, Neo-Sannyas (Osho), Radha Soami, Sathya Sai Baba, Swaminarayan Faith, Harrism, Confucianism, Santería, Sikhism, Shinto, Taoism, Zoroastrianism and not only, and of ours and through us of others experiencing all the effects of this.

13. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of the promoters, creators, priests and followers of all sects and factions, among others, of religions and of the inhabitants of Supercontinents, continents and prehistoric lands such as, among others, Pangaea, Gondwana, Atlantis, Lemuria, Mu, Gobi, native religions of Africa, Australia, Oceania, Asia, Europe, the Americas and other places on Earth, and not only, and of ours and through us of others experiencing all the effects of this.

14. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, all kinds of tyrants, despots, sociopaths, executioners, terrorists, blackmailers, judges, lawyers, prosecutors, accusers, lords, rulers, superiors, supervisors, employers, co-workers, clients, payers, manipulators, hypnotists, kings, princes, courts, advisers, messengers, notaries, secretaries, state power, religious power, and on the part of all creators and promoters of various destructive inventions and practices including such as injected substances, viruses, parasites, bio-robots, artefacts, such as games and plays like Jumanji, Infinity Stones, Rings of Power and not only, and of ours and through us of others experiencing all the effects of this.

15. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, all planets, constellations, cosmos, stars, moons, comets, asteroids, galaxies, cosmic dust, black holes, suns, celestial bodies, from their movements, positions, interactions, and from all their, among others, owners, administrators, creators, tenants, users and not only, and of ours and through us of others experiencing all the effects of this.

16. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds, sizes, meanings of ours and others’ amulets, talismans, garments, artefacts, gadgets, objects and plasma, musical, magical and non-magical instruments, from rings, seals, wands, elixirs, herbs, smokes, incenses, songs, mantras, Holy texts, plants, animals, methods of divination, rituals, superstitions, from Holy Communion, from offerings made to someone/something, devotional articles, images, figures, sculptures, paintings, sacraments, drugs, alcohols, spiritual and physical ecstasies, shamanism, mysticism, all utopias and not only, and from, among others, all their creators, promoters, owners, users, beneficiaries, and not only, and of ours and through us of others experiencing all the effects of this.

17. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds, sizes, meanings of, among others, all forms and causes of enslavements, imprisonments, entanglements such as, among others, nets, ropes, chains, leashes, collars, solitary cells, prisons, cages, hooks, stocks, little octopuses, pyramids, protomolecules, their equivalents, substitutes and not only, and all their, among others, enthusiasts, creators, promoters, beneficiaries, victims, guards, witnesses and followers and not only, and of ours and through us of others experiencing all the effects of this.

18. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds and sizes of, among others, rituals, cults, nominations, anointings, permissions, guidelines, contracts, oaths, promises, covenants, orders, prohibitions, pacts signed with the devil, missions, vows, pacts, acts, agreements, treaties and not only, and of all their, among others, creators, promoters, beneficiaries, priests, guards, victims, witnesses and followers and not only, and of ours and through us of others experiencing all the effects of this.

19. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of our and others’, including licensed, among others, guardians, verifiers, debt collectors, bailiffs, intermediaries, witnesses, creators, founders, bodyguards, opposition, censors, promoters, beneficiaries, victims of our and others’ actions, intentions, manifestations and not only, and of ours and through us of others experiencing all the effects of this.

20. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, all kinds, sizes, meanings, genders, races, species of, among others, parents, educators, wards, teachers, spouses, lovers, children, siblings, sisters, brothers, aunts, uncles, cousins, entire lineages, families, communities, social classes, grandparents, grandmothers, relatives and non-relatives, from persons of the same or different gender and on the part of our and others’, among others, elements of physical and energetic structure, organs, tissues, cells, atoms, transducers, systems and biological, physical, chemical, energetic, clockwork, digital assemblies, their mechanisms of operation, and all programs controlling them on all levels, spaces, planes, elements and not only, and of ours and through us of others experiencing all the effects of this.

21. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds, meanings, ranks, levels, genders of, among others, associations, brotherhoods, communities, communes, unions, organizations including, among others, administrative, military, civilian, secular, medical, financial, religious, messianic, spiritual, economic, public, political, criminal, intelligence, sexual, drug-related, drunken, state, global, cosmic, multidimensional, space-time and not only, and of ours and through us of others experiencing all the effects of this.

22. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, weather, nature, elements, time of day, night, season, date, astrology, astronomy, numerology, meteorology, ambient temperature, pressure, frequencies, colors, sounds, rhythms, vibrations, humidity, height of the Sun in the sky, from the time factor and not only, and of ours and through us of others experiencing all the effects of this.

23. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, our and others’ codings, from thought-forms, blockages, burdens, patterns, points of view, ways of understanding, from entanglements, karmic crosses and knots, from karmic figures, karmic relations, karmic schemes, from pacts of silence, from planetary cycles, from the wheel of karma, from the wheel of fortune, from flat and spatial geometric figures, from anomalies, from mirror reflections, from fate, chance, lottery, luck and accordingly from misfortune, curses, spells, letters, words, signs, symbols, digits, numbers, alphabets, mandalas, tattoos, from confirmation biases, from warehouses of burdens and patterns, from markers, embellishments, chips, injuries, disabilities, diseases, from emptiness, void, nothingness in the mind and in life, and from their creators, promoters, victims and beneficiaries and not only, and of ours and through us of others experiencing all the effects of this.

24. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, our and through us of others’ all idolatrous figures, deeds, intentions, designs, patterns, habits and on the part of those who pray to us as to gods, to deities, to masters, Saints, to enlightened ones, to astral beings; and on the part of those treating us or others as intermediaries to God, intermediaries to all gods, goddesses; and on the part of those worshipping us, praising us, exalting us; and on the part of those who pray for us to deities, gods, extraterrestrials in our name, in our matters, for our good, and accordingly on the part of those who in their prayers curse us, cast spells and curses, who want to take revenge in all possible ways and not only, and of ours and through us of others experiencing all the effects of this.

25. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all, among others, varieties, associations, groups and circles, among others, demonic, satanic, Luciferian, war-like, military, magical, black-magical, tantric, black-tantric, white-astral, groups of flames, Left-Hand Path, and, among others, from battle shock, from pogroms, chaos, from black suns, necromancers, beings of darkness, beings of night, forces of evil, demons, rulers of hell, guardian devils, Cainites, Satan, Lucifer, Beelzebub, Kali, strzygi, beings and Souls that have fallen, horned beings, unruly, aggressive, filled with pride, egoism and not only, and of ours and through us of others experiencing all the effects of this.

26. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of all kinds, sizes, races, meanings and genders of, among others, sex addicts, lesbians, gays, transvestites, rapists, sadomasochists, celibates, eunuchs, madams, pimps, prostitutes, deviants, perverts, paedophiles, zoophiles, coprophiles, coprophagists, incestuous people, pansexuals, from inbreeding and not only, and of ours and through us of others experiencing all the effects of this.

27. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this because of, among others, our and others’ actions connected with the End of the World, in the period of the year 2012, with other Ends of the World, with seeking God, with Apocalypses, Armageddons, with ends of civilizations and not only, and of ours and through us of others experiencing all the effects of this.

28. and of ours and through us of others, from all causes, in all ways, including being immersed in the pattern of a woman who carries, in the beauty of her head and in her energetic field, among other things, the archetype of the praying mantis, where facial features, gaze, and the way the neck is held carry the vigilance of a predator, vertical focus, and the stillness of readiness; which in human experience manifests, among other things, as a sharp, penetrating gaze, tension in the jaw, an elongated facial line, a pointed chin, and an aura of concentration that does not invite but observes, like a shadow suspended in the air before movement; leading to an energetic presence in which the woman and her Soul emanate control, self-sufficiency, and inaccessibility, and her field does not flow outward toward others but gathers inward, protecting resources, boundaries, and autonomy; resulting in her beauty being perceived as cool, hypnotic, or unsettling rather than soft and relational; and reinforcing a sexuality based on intensity, tension, and selectivity, where interest is precise, brief, and conditional, and energy does not move toward community but serves self-strengthening, like a predator that does not waste strength on unnecessary movement; leading to the consolidation of the belief that attractiveness arises from distance and safety from control, alongside a disconnection from spontaneity, softness, and bodily openness; and recognizing this pattern as a karmic mechanism inscribed in the woman’s appearance, posture, and energetic field, arising from the necessity of solitary survival without support; and entrusting to God the fear of relaxing vigilance, consenting that the head, gaze, and energy need not constantly guard life, while receiving from God the healing of an image of femininity in which strength can coexist with softness and presence need not be tension, and completing this process in God, across all dimensions, times and not only, all of this depending and accordingly in independence from, among others, the will, guidelines, opinions, actions, commands, resolutions, suggestions, inspirations, graces, generosity and accordingly their lack on the part of, among others, our soul, our whole being and not only, and from being healthy or physically ill, energetically, unstable or mentally-psychically ill, ill in a curable way or chronically or incurably, and from being disabled persons, persons with injuries, persons ailing, ill directly or having karmic, inbred symptoms or effects of various diseases, ailments, defects and not only, and of ours and through us of others experiencing all the effects of this.

Opublikowano: 17/01/2026
Autor: Sławomir Majda
Kateogrie: A woman and a man in mutual relations

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