karma

In the long run, every man will pay the penalty for his own misdeeds. The man who remembers this will be angry with no one, indignant with no one, revile no one, blame no one, offend no one, hate no one.

Kuan Yin is showing me picture of a windsurfer skimming effortlessly along the ocean's surface," describes Ms. Lees. "While quite skilled, he is nevertheless very focused on the elements around him. The windsurfer is focused upon how to turn the sail. His question must always be, 'what am I going to do with the wind that is blowing right now,'" instructs Kuan Yin: __here are the waves and there is the wind, seen and unseen forces. Everyone has these same elements in their lives, the seen and unseen: karma and free will. The question is, __ow are you going to handle what you have?_ You are riding the karmic wave underneath and the wind can shift. Everyone must take what they see and deal with that which is unseen.

It is called as __ischarge_ (karma) when one has to do it compulsorily and against his wishes.

Charge_ means coming together of all the circumstances and __ischarge_ means the circumstances get over.

As long as the awareness of __oer-ship_ is there, till then, one keeps on __harging_ (karma). In the Akram-path, __e_ (the Gnani Purush) destroy your doer-ship. The awareness that __ am the doer_ goes away and we give the understanding of __ho the doer is_. Therefore, __harging_ (of karma) stops! What is left now? Only the __ischarge_ is left.

Anger-pride-deceit-greed are in the form of __ischarge_. But if one does not have __nowledge of True Self_ (realization of the self), then he __harges_ new karmas within.

One who speaks __ompletely_ negative creates karmic obstructions (antray) and __ositive_ does not create any obstruction (antray).

One_ is not a doer in this world. Where he believes that he is the doer, there is __harging_ (of karma). When one tastes egoistic pride of, __ did this samayik, I did these activities_, he will __harge_ (karma). The taste of egoistic pride is very sweet.

To run the worldly life, Egoism is not required. To bind [karma] for the next life, Egoism is required. If one doesn__ want the bondage for the next life, then also it is possible to conduct the worldly life without egoism. Entire worldly life is in the __ischarge_ form. So it will continue to __ischarge_ by itself.

Everything that is experienced through the five senses is all __ischarge_. It is due to one__ merit karmas that everything works according to one__ wishes, but he claims, __ did it_ and when one faces losses, he will say, __od did it_ or __y horoscope is unfavorable_.

Karma can be seen as a curse or a gift a curse because it keeps us attached to this world and a gift because it creates links with our loved ones it__ like a chain that binds us all together. Abdullah Fort

Where the __harging_ (of karma) stops, there lies the symptoms (signs) of attaining moksha.

Should it happen, that your partner leaves you for someone else with more money. To where later you strike it richer than the person they left you for, and the ex finds out, after losing all and regretting. It was a blessing that it ended. Though money wasn't sufficient then, mostly they were rich with your love, now suffering being broke in both.

Some readers may find it a curious or even unscientific endeavour to craft a criminological model of organised abuse based on the testimony of survivors. One of the standard objections to qualitative research is that participants may lie or fantasise in interview, it has been suggested that adults who report severe child sexual abuse are particularly prone to such confabulation. Whilst all forms of research, whether qualitative or quantitative, may be impacted upon by memory error or false reporting. there is no evidence that qualitative research is particularly vulnerable to this, nor is there any evidence that a fantasy_ or lie__rone individual would be particularly likely to volunteer for research into child sexual abuse. Research has consistently found that child abuse histories, including severe and sadistic abuse, are accurate and can be corroborated (Ross 2009, Otnow et al. 1997, Chu et al. 1999). Survivors of child abuse may struggle with amnesia and other forms of memory disturbance but the notion that they are particularly prone to suggestion and confabulation has yet to find a scientific basis. It is interesting to note that questions about the veracity of eyewitness evidence appear to be asked far more frequently in relation to sexual abuse and rape than in relation to other crimes. The research on which this book is based has been conducted with an ethical commitment to taking the lives and voices of survivors of organised abuse seriously.

This vacillation between assertion and denial in discussions about organised abuse can be understood as functional, in that it serves to contain the traumatic kernel at the heart of allegations of organised abuse. In his influential __ust world_ theory, Lerner (1980) argued that emotional wellbeing is predicated on the assumption that the world is an orderly, predictable and just place in which people get what they deserve. Whilst such assumptions are objectively false, Lerner argued that individuals have considerable investment in maintaining them since they are conducive to feelings of self__fficacy and trust in others. When they encounter evidence contradicting the view that the world is just, individuals are motivated to defend this belief either by helping the victim (and thus restoring a sense of justice) or by persuading themselves that no injustice has occurred. Lerner (1980) focused on the ways in which the __ust world_ fallacy motivates victim-blaming, but there are other defences available to bystanders who seek to dispel troubling knowledge. Organised abuse highlights the severity of sexual violence in the lives of some children and the desire of some adults to inflict considerable, and sometimes irreversible, harm upon the powerless. Such knowledge is so toxic to common presumptions about the orderly nature of society, and the generally benevolent motivations of others, that it seems as though a defensive scaffold of disbelief, minimisation and scorn has been erected to inhibit a full understanding of organised abuse. Despite these efforts, there has been a recent resurgence of interest in organised abuse and particularly ritualistic abuse (eg Sachs and Galton 2008, Epstein et al. 2011, Miller 2012).

Life will throw all kinds of obstacles our way. It's our job to scramble over them and hunt for the little miracles tucked away, then leave some reminders for the people that follow behind us.

Everything is temporary but the power of Love is Infinite because it is the space, it is Everything.

Remember meditation is an active, deep remembrance, and that is discernment. Wherever you go, wherever you are, whatever you're doing, remember to utilize discernment so that you can hear and sense and feel the vibration of love rather than the vibration of illusion.