The Economy of Death (among others in Russia’s wars) – intentions

Authors: Sławomir Majda, Małgorzata Krata, Adam Żak. The identical recurring fragment, forming the core of the idea, is as follows:“own, and through us other people’s, from all causes and by all means, intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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.]

own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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,

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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,

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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,

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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,

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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,

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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,

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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

and own, and through us other people’s, from all causes and by all means intentionsbuilding economic systems in which the death of an individual, among others in war, generates greater material value than their many years of professional, productive, or social activity, when death is transformed from a biological and social event into a financial event possessing a specific economic, budgetary, and business value; appropriately organizing systems of remuneration and benefits in such a way that the risk of death becomes an element of the economic calculation of households, with mechanisms in which the amount of financial compensation changes the perception of the value of life, work, and the future of the individual and the family; appropriately reinforcing the pattern of making life decisions on the basis of the anticipated value of compensation, benefits, or financial transfers connected with death, with the belief that death may constitute a rational economic strategy under conditions of limited opportunities for social advancement, low income, or lasting poverty; appropriately organizing social processes in which decisions concerning life, work, and risk are made while taking into account the long-term financial consequences for the entire family system, building dependencies between the material security of the family and the level of risk borne by one of its members, transforming family relationships through including potential financial benefits in the way the loss of a loved one is perceived; appropriately recording within the psyche a pattern of valuing life through its final economic result, instead of through the length of life, experience, or professional activity, and organizing social consciousness around the belief that certain forms of death may possess greater economic value than many years of work performed under civilian conditions; appropriately developing adaptive mechanisms in which strong emotions connected with loss coexist with a sense of improved economic security for the family, within motivational systems that use wages, bonuses, and benefits as tools for increasing readiness to undertake actions involving a high risk of death; appropriately reinforcing the mechanism of shifting the boundary of acceptable individual risk as anticipated family economic benefits increase, living within social models in which the value of an individual life is expressed through future financial flows obtainable after their death; appropriately transforming compensation from compensatory instruments into elements influencing social behavior, family decisions, and the perception of the profitability of specific life choices, pricing death as an alternative to the long-term process of building prosperity through education, work, gradual accumulation of resources, and the joy of shared 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: 15/07/2026
Autor: Sławomir Majda
Kateogrie: The Prostitute and the Soldier [PTSD, Combat Shock]

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