Does anyone interpret 'karma' this way?

Karma is impermanent, and it depends on causes and conditions. Our actions (in this life and past lives) create positive and negative karma constantly.

Our thoughts and actions also influence the conditions for karma to manifest and function.

So in a way, your interpretation makes sense. If you think of "future" as the results or manifestation of karma, then the "future" arrives once when our actions create positive/negative karma, and it arrives again when our thoughts and actions influence the conditions for karma to manifest.

Karma is intentional thoughts, words and deeds (AN 6.63), for which thoughts are the most important component (MN 56) and it originates from the mind (Dhp 1).

There's nothing supernatural or paranormal about karma. When thoughts, words and deeds are intentionally exerted, the results come back in a natural and normal way, for example:

• Law breakers get fined or prosecuted by law enforcement.
• Those who habitually tell lies or violate the trust given to them, are not trusted by others.
• Habitual exertion of evil and angry thoughts bring diseases in the body and remorse to the mind. (MN 135)
• Habitual gamblers and alcoholics lose their wealth and are not trusted by others. (DN 31)
• Soldiers who kill in battle experience PTSD after completing their tour of duty. (also SN 42.3)
• Habitual lying becomes the launchpad for other evil acts. (Iti 25)

Not everything that happens is caused by karma (SN 36.21). Some things are, but there are seven other causes including carelessness, weather, assault by others, wind, bile etc. So, karma is simply a natural and normal consequence of intentional exertion. It's not supernatural.

Result of karma can also come from intentional exertion of thoughts, words and deeds from before physical birth. That's called old karma (SN 12.37), and it has shaped our physical appearance and genetic background.

Don't ask who did it when it (karma) came from the past (SN 12.17). And don't ask how exactly karma works (AN 4.77).

What's more useful is to look towards the future, inculcating a sense of accountability (AN 5.57), and shame and fear of doing evil (Iti 42).

To overcome the result of karma from the past, one needs to develop his virtues and wisdom (AN 3.100) with heedfulness (SN 3.17), and not underestimate the cumulative effect of doing good and bad deeds (Dhp 121 - 122).

first it depends on your definition of karma. action, or causality (cause-effect), etc. i don't know how karma works, but I have my view.

for example, if you go a vacation...there's the actual vacation (result 1) and the lasting impression it leaves (result 2).

that's how I can imagine now and in the future...

the second part of your question makes no sense to me.

I second the gist by @Cesare Uberti. Karma dissolves only when you have attained nibbana / nirvana following dhamma through wisdom (frankly, being an ascetic really helps to concentrate better on the truth). No God/Gods/Goddess/Goddesses (if you are into some Mahayana ideas) can help you attain that; you are on your own.

Last but in no way the least important idea (in terms of execution) is that one does need the right Guru to travel faster through the mist and fog.

I think it's more that kammic effects are unpredictable to people that haven't reached enlightenment. I don't think anyone other than an enlightened one could tell you when or how your kamma from each individual action you take and thought you have will affect you.

My limited understanding of it disagrees with the idea that it affects you "twice." My understanding is that you can't attribute good or bad fortune you're experiencing to any specific things you've done UNTIL you've reached a certain stage of awakening when that kind of insight becomes available to you, and at that point I think you're incapable of generating negative kamma.

Not stopping, reacting with deluded tendency, will nourish, make experiances repeating, yes. Yet, it works also in the other direction, having heared to good Dhamma, that especially the "now" effort, in stopping unskillful, cuts away furture arising, good householder. No new produces, old running out.

And yes, if not getting 'luckily" meet the good Dhamma while proper attention, it's somehow "impermanent" this wandering on and suffer in Samsara.

More on Kamma: A Study Guide.

Short answers are available in the sutta, but they can be a bit cryptic:

MN79:7.5: Nevertheless, Udāyī, leave aside the past and the future.
MN79:7.6: I shall teach you the Dhamma:
MN79:7.7: ‘When this exists, that is; due to the arising of this, that arises.
MN79:7.8: When this doesn’t exist, that is not; due to the cessation of this, that ceases.’”

What is important about kamma is intention and its nature. When Identity View exists, much suffering arises. When Identity View doesn't exist, suffering ceases. In this quote, the Buddha is gently directing Udāyī to the present, which is the only place where we can affect our clinging to Identity View.

We're used to thinking about "this desire" and "that suffering" as separate. That artificial separation between "desire" and "suffering" deludes us into madly chasing desires while running away from suffering. Identity view chases desire and runs away from suffering. When identity view exists, suffering arises.

MN1:172-194.26: Because he has understood that relishing is the root of suffering,

It's hard to let go of Identity View. It's hard to let go of relishing.

MN1:172-194.30: That is what the Buddha said.
MN1:172-194.31: But the mendicants were not happy with what the Buddha said.

Kamma is the law of this universe, its cause are cravings, its nature is dependent origination and its result is samsara or endless impermanent lives. The cause of it has to be uprooted through non-self view or the Dhamma and to get it the mind needs to have nomore thoughts or even better it has to be directed in the right direction, the one of Virtue. When the self is uprooted the kamma cannot find anymore the link to the doer, this is called deathless or hiding from Mara, the supervisor of kamma.