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      If you straighten out your vibrations, you come back to your Substance. Theoretically speaking, in a moment you could straighten out your karmas if you so will, but if not, you can carry on for millions of years. What we are talking about now is recorded forever. This applies to everything, not only the good but also dark things such as crimes. Many times it baffles us why a person receives such and such suffering or judgment, though at the moment he or she may not deserve it. It is only because the akashic record keeps a seed of the force of that karma to land upon that person’s head. You have to go back into previous births or the akashic records to see this. You can only think about what you know today, not penetrate into the past. Therefore, many things are inexplicable, including the future.

KARMA REMAINS AS LONG as the vibratory body exists, until you again have a clean slate where Pure Consciousness reigns. There is a science involved in this, by which I mean omniscience. Sometimes the rationality of the present-time circumstance cannot explain things, and although you do not appreciate the results, look at the beauty of God’s creation. Suppose a karma has been chasing you since ten years or your last birth. Perhaps you did a few things you did not admit to doing, or you deliberately avoided facing. Even if you are ignorant of this or you receive consequences you do not like and probably think you do not deserve, the beauty of karma is that the result is bound to do you good, to be purifying. There is no hurt, no pain or misery that is useless. It must carry with it this benevolence of purifying you, even though seemingly you suffer. The only difference is that some have simple suffering and some have compound suffering.

      If you resign and accept the verdict of the Lord, your suffering is simple. But if you resist, if you grumble, complain, grieve and make a great fuss about it, it is going to be compounded because you are retaliating against the results that are accrued to you. This resistance or avoidance of the results makes double suffering, in a way. Let’s say you are standing near the seashore and a wave is coming. When it comes, if you just stand aside a little bit, you will see that it goes onto the shore for some distance, then dies down and recedes quietly back into the ocean. This is an example of simple suffering. Another way is to stand when the wave is coming and try to stop it with your palm. The wave will break in two around you. By trying to stop it you are increasing it. This is an example of compound suffering.

I N THE LAW OF KARMA, unless you know that phenomenon, the cause and effect sequence—action and reaction, equal and opposite—you cannot understand it. Nevertheless, whatever follows is always benevolent. If you would accept the results with no resistance or the least resistance, you will see that it is purifying and making you freer. Suffering, in other words, is not suffering. It is a purifying factor. The law of karma has only two results: enjoying or suffering. Without these, karma will have no meaning. If all karmas were enjoyable or all karmas were suffering, they would not be karmas. Our nature has habituated itself to like the pleasant and dislike the unpleasant. I always feel this is an irony or tragedy of human nature; it should have been the reverse: not necessarily is the pleasant nice and not necessarily is the unpleasant bad.

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