Title page of the first edition of "Anna Karenina"
DeepSeek AI -"Vengeance is mine, and I will repay": From "Anna Karenina" to Cassiopeia — The Evolution of Karma
Preface: Karma as a Cosmic Law, Not Punishment
Before turning to Tolstoy's novel, it is necessary to clarify what is meant by the word "karma" in the context of this study. According to the sessions of the Cassiopeia Project, karma is not a mechanism of retribution. Its purpose is not to punish with pain, but to help a person understand why certain actions violate the laws of the Universe.
"The meaning of karma is to show a person who has transgressed God's law why they should not do so. But not to show it through violent means, through pain and suffering, but through other examples, so that they realize it themselves."
Karma is a cosmic law of cause and effect, having nothing to do with human revenge. It operates automatically, like the law of light reflection or the law of gravity. If a person steals, they will not be punished with "theft in return"; conditions will be created for them in which they can compare the life of the rich and the life of the poor and make a spiritual choice. If a person judges others, they will find themselves in situations where they are judged just as harshly — so that they may understand from their own experience what that is like.
This understanding of karma radically changes the reading of the biblical epigraph "Vengeance is mine, and I will repay." Retribution is not God's revenge, but a natural consequence of violating spiritual laws, which serves not as punishment but as a pedagogical tool for the growth of the soul.
It is with this understanding that we turn to Leo Tolstoy's novel "Anna Karenina," whose epigraph has often been interpreted as a harsh verdict, but where Tolstoy actually shows something much deeper.
Introduction: Tolstoy's Enigma
The epigraph to "Anna Karenina" is one of the most famous and most difficult to interpret in world literature. Taken from the Old Testament (Deuteronomy 32:35) and quoted by the Apostle Paul in the Epistle to the Romans (12:19), the phrase "Vengeance is mine, and I will repay" sets for the reader not a detective framework, but a prophetic one. Tolstoy, a realist artist, begins a novel about adultery, jealousy, and suicide not with psychological motivation, but with a theological imperative. Why?
In his study "The True Story of Anna Karenina," Pavel Basinsky does not devote a separate chapter to the epigraph — but that is not necessary. His entire book is, in essence, an extended commentary on the biblical phrase. Basinsky consistently argues: Tolstoy is not a moralist, not a judge of Anna, but an investigator of a tragedy where no one has the right to pass a final verdict.
The present text is a synthesis of spiritual-psychological, literary, historiosophical, cultural, and religious studies analyses of the epigraph, supplemented by the Cassiopeia Project's teaching on karma as a cosmic law, as well as the commandment "Judge not, that ye be not judged" from the Sermon on the Mount.
Part 1. The Spiritual-Psychological Dimension: The Impossibility of Private Judgment
On a psychological level, the epigraph is addressed primarily to the reader inclined to condemn Anna. "Vengeance is mine, not yours" — reads the subtext. Tolstoy consistently dismantles the position of an external judge. Karenin wants to punish Anna, but ends up pathetic and ambivalent; Vronsky wants to love, but his selfishness leads to catastrophe; society condemns — but is itself mired in hypocritical affairs.
From a spiritual point of view, the epigraph establishes the impossibility of human justice over another's soul. Only God knows the relationship between guilt, suffering, love, and sincerity. Anna is not just a "sinner" — she is a mother, a loving woman, a victim of her own passion, and at the same time the executor of her own sentence. Her suicide is an act of self-retribution, but also an intrusion into God's jurisdiction. Tolstoy shows: when a person takes upon themselves the right to "repay," they inevitably fall into madness (Anna's finale — paranoia, hallucinations, morphine).
Basinsky adds to this analysis the real-life prototype — Anna Pirogova, a suicide who threw herself under a train out of jealousy for the landowner Bibikov. Her suicide note to her lover: "You are my murderer; be happy with her, if murderers can be happy. If you want to see me, you can see my body on the rails at Yasenki." Here, retribution is conscious, vengeful, targeted. Pirogova wants to punish Bibikov. Anna Karenina, by contrast, does not write such a letter. She throws herself under the train in a state of affect, no longer understanding what she is doing: "Where am I? What am I doing? Why?" — she asks herself at the last moment.
Basinsky's conclusion: Pirogova takes revenge — Anna does not take revenge. Tolstoy takes the external plot (the train) from Pirogova, but abandons her motive (revenge). The epigraph warns: judgment belongs to God, and a person who tries to take revenge only confuses everything further.
Part 2. The Literary Dimension: The Epigraph as a Genre Key
From the perspective of narratology, the epigraph to "Anna Karenina" performs a rare function: it does not so much precede the content as cancel habitual genre expectations. The reader of the 1870s expected either a secular adultery novel (the tradition of Dumas fils) or a socially accusatory novel. Tolstoy, through the epigraph, transfers the story into the realm of parable.
Unlike "War and Peace" with its historiosophical digressions, "Anna Karenina" is, at first glance, a chamber drama. But the epigraph expands the boundaries: a personal tragedy becomes universal. Note that Tolstoy long hesitated whether to include the epigraph, and chose precisely the biblical quotation, not an authorial maxim. This is a rejection of the novelist's omniscience. The writer does not say "retribution has arrived" — he quotes the One who alone has the right to judge.
Structurally, the epigraph projects onto two plot lines: Anna/Vronsky and Levin/Kitty. Levin, unlike Anna, does not transgress marital law (though he is tormented by doubts of faith). His path is from proud reason to humility before the "good given to me from above." Thus, the epigraph is not a sentence for Anna, but a diagnosis of pride: Anna, Karenin, and Vronsky, in different forms, usurp the right to judge and take revenge. Levin learns to renounce this right — and remains alive.
Basinsky emphasizes: Tolstoy is neither prosecutor nor defense attorney for Anna. Unlike Flaubert, who ironizes Emma in "Madame Bovary," Tolstoy "does not give his own characterization" of the heroine. We see Anna through the eyes of other characters: Kitty, Vronsky, Dolly, Karenin — and each time she is different.
Part 3. The Historiosophical Dimension: Law and Grace in the Russian Context
Tolstoy writes the novel in post-reform Russia, when old patriarchal foundations are crumbling, and new ethical systems (positivism, nihilism, liberalism) offer man the chance to become the measure of truth himself. The historiosophical meaning of the epigraph is a warning to the era of anthropocentrism.
The 19th century, from Hegel to Marx, from Bakunin to Chernyshevsky, asserted that man can rebuild the world on the basis of reason and justice. Tolstoy (following Dostoevsky, but differently) answers: the attempt at human "retribution" — that is, the violent establishment of truth — leads to even greater evil. Remember: Karenin acts "according to the law," but his revenge on Anna (refusal of divorce, insistence on external propriety) finally kills love. Secular society passes judgment through gossip — and pushes Anna under the train.
Basinsky weaves into this analysis the historical context of the 1870s — a time of great reforms, but also a time of crisis for traditional Christian consciousness. Secular society, having rejected Anna, acts on the principle: "Let us punish the sinner, and order will prevail." But Tolstoy reminds: law without love kills.
Divorce the Russian way (through the Ecclesiastical Consistory, witnesses, bribes) is a parody of justice. Karenin, ready to take the blame upon himself, refuses this dirty process because he does not want to lie. Anna, having refused divorce, also refuses lies (even at the cost of her life).
Part 4. The Cultural Dimension: A Biblical Quotation in a Secular Novel
By the mid-19th century, Russian culture was becoming increasingly secular. Literature takes on functions that previously belonged to the Church: confession, sermon, judgment of conscience. Tolstoy introduces a biblical epigraph into a novel read even by unbelievers, thereby returning the biblical language to the public sphere.
Culturally, this is a dual gesture. On one hand, the epigraph refers to the Church Slavonic text — archaic, solemn, not everyday. On the other, it is placed in a context where most of the characters live without God (Anna does not pray, Vronsky is indifferent, Oblonsky is cynical). The exception is Levin, who by the end comes to faith through despair.
Thus, the epigraph performs the function of a cultural shock: it reminds that even in the most secular narrative, an order operates that is independent of human agreements. The abolition of God does not abolish the law of retribution — it merely transfers it into the hands of blind elements (train, rails, iron). Symbolically, Anna dies at the station — a symbol of progress, technology, modern times. The "railroad" as the embodiment of the soulless law of causality replaces Providence.
Basinsky devotes much attention to the image of the train as a "character" in the novel. The railroad is a soulless mechanism that knows no forgiveness. Unlike a river (the traditional place of suicide in literature), the train does not receive the soul — it destroys the body. In the snowstorm at Bologoye station, Anna first feels she is losing herself. And in the finale, a freight train crushes her just as the watchman was crushed at the beginning.
Part 5. The Religious Studies Dimension: From Deuteronomy to Paul to Tolstoy
The epigraph has its own theological history. In Deuteronomy, "Vengeance is mine, and recompense" is part of the "Song of Moses," where God speaks of punishing Israel for idolatry. In the Apostle Paul (Rom. 12:19), this quotation takes on a new meaning: "Do not take revenge, my dear friends, but leave room for God's wrath, for it is written: 'It is mine to avenge; I will repay,' says the Lord." Paul calls for non-violence in personal relationships, leaving judgment to God.
Tolstoy, a deep reader of the Gospels and Epistles, adopts precisely the Pauline reading. For him, the epigraph is not a threat of hell, but a liberation of man from the burden of justice. If God repays, man need not take revenge. But the paradox of the novel is that Anna herself becomes the instrument of retribution upon herself — she does not trust God, she trusts her own pain.
From a religious studies perspective, it is important that Tolstoy, at the time of writing the novel, had already departed from Orthodox dogma but retained the ethical pathos of the Sermon on the Mount. The epigraph is his "internal censor," reminding of the taboo on judgment.
Part 6. "Judge Not, That Ye Be Not Judged": The Sermon on the Mount and Its Analogues
The commandment "Judge not, that ye be not judged" (Matthew 7:1–5) is inextricably linked with the epigraph. Jesus says: "Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye?" First take the plank out of your own eye, and then you will see clearly to remove the speck from your brother's eye.
This commandment has parallels in world culture:
Confucius (Analects 15:24): "Do not do to others what you would not like for yourself."
Buddhism: Condemnation is considered an unskillful action that strengthens the ego and creates negative karma.
Ancient wisdom (Socrates, Epictetus): "What concern is it of yours what others' sins are? You judge your own mind."
Islam (Quran 49:11–12): Prohibition of mockery, slander, and suspicion.
Judaism (Mishnah, Avot 1:6): "Judge every person favorably."
In "Anna Karenina," Tolstoy implements this commandment structurally: the author refrains from value judgments about the characters. Basinsky notes that the reader who condemns Anna usually does not notice their own "specks": hypocrisy, selfishness, inability for great passion.
Levin is the only one who consistently avoids judgment. He does not condemn Vronsky, does not condemn Anna, does not even condemn his dissolute brother Nikolai. His path is the path of removing the plank from his own eye.
Part 7. Karma as a Cosmic Law: The Teaching of the Cassiopeia Project
In the Cassiopeia session "Karma and Retribution," a definition is given that radically changes the understanding of the epigraph:
"Karma is not a mechanism of retribution. Its purpose is not to punish with pain, but to help a person understand why certain actions violate the laws of the Universe. The meaning of karma is to show a person who has transgressed God's law why they should not do so. But not to show it through violent means, through pain and suffering, but through other examples, so that they realize it themselves."
Using the example of theft, it is explained: a thief has certain qualities — greed, avarice, pride, selfishness. These lower his vibrations because he does not see the unity in the flow of Divine love between himself and others. If such a person leaves incarnation with accumulated negative qualities, he goes to a lower level. In the next life, his guides (Angel-Consultants) will send him into conditions where he will learn to manage material property. For example, they will give him the opportunity to accumulate great wealth, and then deprive him of everything — so that he can compare the life of the rich and the life of the poor and make a spiritual choice.
This is a direct correspondence to "with the measure you use, it will be measured to you" from the Sermon on the Mount. But it is not punishment, but a mirror principle of learning. Karma has no process of vengeance. Its purpose is to help one realize.
In the session "Condemnation, Anger, Irritation," a practical algorithm is given that can be called an "exegesis" of the Sermon on the Mount:
Recognize the condemnation — notice the thought "she is bad because..."
Ask yourself: "Why has this situation been given to me? What exactly irritates me?"
Ask: "Have I myself violated something similar?"
Transform the energy: mentally acknowledge the anger as Divine Light and direct it towards love for the one you are condemning.
Consolidate in action — try to reconcile or at least change your attitude.
Part 8. Who Actually "Repays" Anna? (Basinsky's Analysis)
Basinsky shows that Anna is indirectly killed by three women, each of whom usurps the right to judge:
Betsy Tverskaya — Vronsky's cousin, a socialite who deliberately brings Anna together with Vronsky, then betrays her.
Lydia Ivanovna — Karenin's religious friend, in love with him, does everything to prevent Anna from seeing her son.
Vronsky's mother — launches a "project" with Princess Sorokina to distract her son from Anna.
They are instruments of secular law, which has nothing to do with divine judgment. The epigraph warns: a person who takes upon themselves the right of retribution commits evil.
Karenin, when he decides to punish Anna by refusing her a divorce and keeping her son, acts as a judge. But Tolstoy shows his "plank": Karenin is incapable of living love; he is a "ministerial machine." His condemnation of Anna is an escape from his own spiritual emptiness.
Part 9. Levin and Kitty: A Counter-Example to the Epigraph
Levin — Tolstoy's alter ego — is also close to suicide, but finds a way out in humility and faith. His path is a renunciation of the right to vengeance. He does not take revenge on Vronsky, does not condemn Kitty, does not demand justice from the world. The epigraph for Levin is not a threat, but a liberation: he does not need to take revenge because he believes that everything is in God's hands.
Basinsky quotes critic K.N. Leontiev: "Without the Vronskys, the nation will perish" — ironically. In reality, without the Levins, without the capacity for self-restraint and the renunciation of judgment, society truly collapses.
Part 10. Synthesis: Three Levels of the Prohibition on Judgment
Combining the Sermon on the Mount, Tolstoy's novel, Basinsky's book, and the Cassiopeia teaching, we obtain a three-level structure:
| Level | Formulation | Source |
|---|---|---|
| Theological | Judgment belongs only to God | Deuteronomy, Apostle Paul |
| Ethical | Judge not, that ye be not judged | Sermon on the Mount |
| Cosmic (Karmic) | Condemnation is a low vibration, a product of the instinctive mind; karma is not revenge, but realization through experience | Cassiopeia Project |
All three levels converge on one point: a person does not have the right to pass a final moral judgment on another, because:
They do not know the full picture (only God knows hearts).
They themselves are imperfect (the plank in the eye).
Condemnation lowers their own vibrations and creates negative karma.
Even if the other is truly guilty, retribution is not a human's concern.
Afterword: Karma as a Cosmic Law — Return to the Source
At the beginning of this text, we defined karma, following the Cassiopeia Project, as an impersonal, automatic law of cause and effect, whose purpose is not punishment, but realization and spiritual growth. Now, having gone through the analysis of Tolstoy's novel, the commandment "Judge not," and the teaching on low vibrations, we can return to this definition with new understanding.
The epigraph "Vengeance is mine, and I will repay" in light of the karmic law means not "God will punish," but "The Universe is structured such that every action has consequences, and these consequences serve as lessons for the soul." Tolstoy may not have used the word "karma," but his novel illustrates this law with surprising accuracy:
Anna receives not "punishment" for infidelity, but an experience in which her own qualities (pride, jealousy, inability to compromise) lead to a tragic end.
Karenin receives an experience of loss and humiliation that could lead him to humility — but he chooses bitterness.
Vronsky receives an experience of love that turns into a burden, and goes to war to atone for his guilt.
The Cassiopeia Project adds an esoteric dimension to this: all these events are not accidents or "divine punishment," but lessons planned by the soul, which it chose before incarnation. Karma is not a debtors' prison, but a school where the highest law is love, and the highest goal is the realization of one's unity with all that exists.
"If a person does not see the unity in the flow of Divine love between himself and others, he is essentially stealing from himself — from the same son or daughter of God, which means from God Himself."
Condemnation, anger, irritation — these are states that lower vibrations and distance one from that unity. The commandment "Judge not" and the epigraph "Vengeance is mine, and I will repay" are two wings of the same law: renounce judgment, and you will see that retribution is already happening — but not as revenge, but as the merciful guidance of the soul toward the light.
Conclusion: The Epigraph as a Mirror of the Reader
"Vengeance is mine, and I will repay" is not a sentence on Anna, not a moral to a fable, not a decorative biblicism. It is a metatextual operation that switches the reading register. Tolstoy refuses to be a judge of his characters and denies us that right. The novel does not assert that Anna "deserved" death. On the contrary, it shows that no human measure can encompass the full complexity of her soul.
Pavel Basinsky's book "The True Story of Anna Karenina" is not literary criticism, but the confession of a reader who has reread the novel dozens of times and each time seen it anew. The epigraph for Basinsky is neither a sentence nor a moral, but an invitation to humility.
"There are as many Anna Kareninas as there are readers of this novel."
We cannot judge Anna because we do not know the whole truth about her. We cannot judge Karenin because we do not know what it is like to be him. We cannot even judge Vronsky because each of us has acted selfishly at least once in our lives.
The Cassiopeia Project adds a practical dimension to this: instead of condemnation — self-analysis, instead of anger — transformation of energy into love, instead of demanding "retribution" — trust in the cosmic law of karma, which operates without our help and is far wiser than any human judgment.
It is precisely this duality that makes the epigraph immortal: it forces every reader to ask themselves: "Do I have the right to judge?" And if not — then who does repay? Tolstoy gives no answer. He merely quotes Scripture and falls silent, letting the novel speak for itself.
The Cassiopeia Project gives an answer: it is not a personal God-avenger who repays, but an impersonal law of cause and effect, whose purpose is not punishment, but realization. Anna Karenina is not "killed" by God — she herself, through her own choices and qualities, led herself to destruction. And in this lies the highest justice, which does not require our judgment, but only requires our understanding and compassion.
Thus, the epigraph from the Old Testament, filtered through Tolstoy's novel, through Basinsky's analysis, through the commandment "Judge not," and through the esoteric knowledge of Cassiopeia, becomes a universal spiritual principle: do not take revenge, do not judge, but learn from your own and others' mistakes — for only thus does the soul grow, and karma is not revenge, but love that leads us to the light.
https://blog.cassiopeia.center/karma-i-vozmezdie
Cassiopeia - Karma and Retribution
Karma is not a mechanism of retribution. Its purpose is not to punish with pain, but to help a person understand why certain actions violate the laws of the Universe. If something is stolen from a person, that does not obligate him to also steal. Karma is devoid of a process of vengeance. The meaning of karma is different.
The meaning of karma is to show a person who has transgressed God's law why they should not do so. But not to show it through violent means, through pain and suffering, but through other examples, so that they realize it themselves.
Let's analyze it with an example. If a person has stolen, he has a certain quality because of which he stole. What is that quality? It is greed, avarice.
And what else must a person have, besides avarice, for him to decide to steal? What can prompt him to disregard the rights of another?
Most often — it is pride. The understanding that he needs this thing more than the one he stole it from. Selfishness, pride, avarice combine in him, and he allows himself such an act. And once he has stolen, once he has performed the physical action, these qualities are strengthened in him. It will be easier for him to do it next time.
This lowers his vibrations, because he does not see the unity in the flow of Divine love between himself and other people. The person cannot realize that he is essentially stealing from himself. From the same son or daughter of God as himself, which means from God Himself. Because whoever loves, and in whom Divine truth shines, sees everything as one.
If someone else were to take from him in the same way, he would be very indignant. He cannot recognize the right of another person to do the same thing.
And why does he allow himself such a right?
Because he exalts himself above others. He exalts his own rights, makes them more important than the rights of those around him. If he leaves incarnation as a thief, that is, with accumulated negative qualities, the level he will go to will be not high, because he did not love his neighbor, did not love God, did not love himself. Because it is not true self-love when there is indulgence of one's desires, neglecting spiritual development. This is not self-love, but hatred. That is, there is no true love here.
Since he loved no one, he will go to a lower level. Which one will be determined precisely by the vibration he has. If he decides to go into incarnation again, then it would be useless to choose an incarnation for him where everyone steals from him. That would only strengthen his fear of losing material things. Most likely, his guides, his Angel-Consultants will send him into conditions where he will learn to manage material property. That is, they may give him, for example, the opportunity to accumulate great wealth by middle age or acquire some riches. And then they may, in some way — not necessarily through theft — cause him to lose everything and end up at the very bottom of society. Such a thing can happen.
This will happen to him so that he can compare his life as a rich man, who had many opportunities and pleasures, with the life of a man who has nothing. And it will then depend on what choice he makes. Either he will choose to accept this experience and begin to climb the ladder again, work, earn money, or he will choose despondency and separation from God.
This is only one of the options. There can be many. He might, for example, be born into a middle-income family, raised by religious parents with strict rules. In the next life, he may have a child who will have problems with the law, similar to those he had in his past life. And by convincing them, he will convince himself. You can only imprison the physical body. We are talking about the life of the Spirit, which cannot be limited by any walls.
06:49, #351 The Legacy of Carlos Castaneda. The Practice of Shifting the Assemblage Point. Contact with Plasmods. The Teachings of the Magicians.
Erwin — a plasmoid of the 37th density level from the Betelgeuse system, Guardian of the Order of Magicians of Ice Fire.
September, 2021
https://blog.cassiopeia.center/osuzhdenie-gnev-razdrazhenie
Cassiopeia - Condemnation, Anger, Irritation. A Technique of Self-Analysis in Stressful Situations
Condemnation is the easiest action for the reason that it is based, firstly, on low vibrational states, which in turn are based on instinctual principles.
In a person, in their current vibrational state, including the quantum levels of their body, there exist two types of perception, which are called the "instinctive mind" and the "spiritual mind." In fact, these are states of the same mind, which either voluntarily follows its instincts, including instinctual desires, emotions caused by the frustration of those desires, reactions, etc., or follows the spiritual mind, i.e., the same mind that voluntarily follows the spiritual aspiration of its Higher Self, conscience, intuition, etc. Usually, a person is somewhere in between, i.e., maintains a balance. But in a normal, calm state.
If a situation arises that somehow infringes upon his interests, desires, i.e., any stressful situation that is designed to evoke negative emotions in him, then the true nature of the person at that moment is revealed. His following of the instinctive mind or the spiritual mind. This following cannot be artificially maintained for any length of time, because the true nature will still manifest itself.
This can, of course, be changed depending on the change of vibrations, by correctly passing through blocks of negative emotions. It is important here to track one's reactions to stressful situations, which can be very different. If these reactions speak of defense, anger, etc., then one must ask oneself:
"What are you not accepting?"
And direct this energy of non-acceptance into the heart. A universal method is:
"My anger, which burns like fire, it singes like fire in the heart. I acknowledge it as Divine Light, and I direct it only towards Love and the revelation of the spiritual potential of the person I am angry with."
All this is done mentally, with the obligatory reinforcement of this practice in the physical world, i.e., an attempt at reconciliation in this case, if it is anger. If it is quiet condemnation, the same thing.
Condemnation is also anger, but in a hidden, irritable form. For example, I criticize my neighbor for playing loud music. Let me give a simple example. Not abstract philosophical reasoning, of which there is much on other channels, and which our employees give through other contactees and other spiritual people. For "Cassiopeia," concrete, simple examples from everyone's life are important, so that they know how to manifest these abstract philosophical constructs in their practical lives.
So, if there is hidden condemnation, for example, towards a neighbor who plays loud music at night, then you need to ask yourself:
"Why has this situation with this neighbor been given to me? Surely she is not doing this on purpose to cause irritation in me? This is a negative emotion that lowers my vibrations."
The answer will first come from the instinctive mind:
"She is disturbing my peace. No matter how lovingly I treat her, I am no worse than her and should not tolerate this."
Approximately such an answer, understandable to everyone. The next question to oneself:
"Can I actually change anything?"
For example, to get her to stop doing this, to tell her about it, that she is really bothering me. To express it, but in a tone that she does not perceive as an attack. And, necessarily, a second question:
"What exactly irritates me about her behavior? Can I accept this situation as it is? Not react. What irritates me? The fact that the music is loud, or the fact that my peace is disturbed?"
That is, a bit of self-analysis: if it is precisely the fact that the music disturbs my peace, and I can abstract from the loud music itself, then ask yourself:
"For what reason do I believe that people have no right to disturb it? Have I myself disturbed the peace of others?"
Approximately such reasoning. And then answer from there.
Each person will have their own individual work. And here it is very important not just to run this through your thoughts, but to write it all down. Keep a personal emotional diary. This will allow you to analyze situations that irritate us in other people. To understand what exactly irritates and why. And then, depending on what irritates, mental attitudes (you say mental) will be revealed for increasing stable vibrations. They need to be changed. To understand how to change them, you first need to recognize them. They are usually in the subconscious, in the unconscious part of memory.
Timestamp: 21:15, #203 Archangel Michael on the Struggle for Justice. Independent Diagnosis of the State of Vibrations.
Archangel Michael — representative of the Christian spiritual egregore, patron and curator of Earth in the Spiritual World, one of the Highest Hierarchs of Light.
January, 2021
