I Pray All Is Well With Everyone…And Your Hearts And Minds Are Full Of Love, Joy, And Compassion…For Everyone, Everywhere, All Over The World; And Out Of That Filling…Let Us All Release Those Higher Qualities Back Into The Atmosphere…At Every Opportunity Given Us; Representing The Love And Light Of The Living God That Dwells Within All Creation…Our “Mighty I AM Presence”! And In The Understanding That That “Presence” Is Our Eternal Life Stream…And Always A Part Of Our Continuing Destinies; Let Us All Strive As Genuinely As Possible…To Always Proceed From That Place Of Love And Light; For Love And Light Is Of The Highest Order And Is Beneficial To All; But To Proceed With Anything Less Than That Highest Order Of Love And Light…Brings Darkness And Downfall – Not Only In The Present, Tho; But For Lifetimes To Come! Amen…
Give Thanks And Praises For Love And Life…
And Y’all Be Love…
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“In the midst between body and spirit lives the soul. The impressions which come to it through the body are transitory. They are present only as long as the body opens its organs to the things of the outer world. My eye perceives the color of the rose only so long as the rose is opposite to it and my eye is itself open.
The presence of the things of the outer world as well as of the bodily organs is necessary in order that an impression, a sensation, or a perception can take place.
But what I have recognized in my spirit as truth concerning the rose does not pass with the present moment. And, as regards its truth, it is not in the least dependent on me. It would be true even although I had never stood in front of the rose.
What I know through the spirit is timeless or eternal. The soul is placed between the present and eternity, in that it holds the middle place between body and spirit.
But it is also the intermediary between the present and eternity. It preserves the present for the remembrance. It thereby rescues it from impermanence, and brings it nearer to the eternity of the spiritual.
It stamps eternity on the temporal and impermanent by not merely yielding itself up to the transitory incitements, but by determining things from out its own initiative, and embodying its own nature in them by means of the actions it performs.
By remembrance the soul preserves the yesterday, by action it prepares the to-morrow. My soul would have to perceive the red of the rose always afresh if it could not store it up in remembrance.
What remains after an external impression, what can be retained by the soul, is the conception.
Through the power of forming conceptions the soul makes the corporal outer world so far into its own inner world that it can then retain the latter in the memory for remembrance and, independent of the gained impressions, lead with it thereafter a life of its own.
The soul-life thus becomes the enduring result of the transitory impressions of the external world.
But an action also receives permanence when once it is stamped on the outer world. If I cut a branch from a tree something has taken place by means of my soul which completely changes the course of events in the outer world. Something quite different would have happened to the branch of the tree if I had not interfered by my action. I have called forth into life a series of effects which, without my existence, would not have been present.
What I have done to-day endures for to-morrow; it becomes permanent through the deed, as my impressions of yesterday have become permanent for my soul through memory.
Now how does the interaction between body and soul proceed?
During life the spirit is bound up with the soul in the way shown above. The soul receives from it the power of living in the Good and the True, and of thereby bringing in its own life, in its tendencies, impulses, and passions, the spirit itself to expression.
The spirit-self brings to the I, from the world of the spirit, the eternal laws of the True and the Good. These link themselves through the consciousness-soul with the experiences of the soul’s own life.
These experiences themselves pass away, but their fruits remain.
The spirit-self receives an abiding impression by having been linked with them. When the human spirit approaches an experience similar to one with which it has already been linked, it sees in it something familiar, and is able to take up a different attitude toward it than if it were facing it for the first time. This is the basis of all learning.
And the fruits of learning are acquired capacities. The fruits of the transitory life are in this way graven on the eternal spirit. And do we not see these fruits?
Whence spring the innate predispositions and talents described above as characteristic of the spiritual man? Surely only from capacities of one kind or another which the human being brings with him when he begins his earthly life. These capacities, in certain respects, resemble exactly those which we can also acquire for ourselves during life.
One has either to regard such abilities founded on innate capacities with wonder as miracles, or one must consider them as fruits of experiences which the spirit-self has had through a soul.
They have been graven on the spirit-self. And since they have not been implanted in this life, they have been in a former one.
The human spirit is its own species. And just as roan as a physical being belonging to a species bequeaths his qualities within the species, so does the spirit within its species, that is, within itself.
In each life the human spirit appears as a repetition of itself with the fruits of its former experiences in previous lives. This life is consequently the repetition of another, and brings with it what the spirit-self has, by work, acquired for itself in the previous life.
When the spirit-self absorbs something that can develop into fruit, it penetrates itself with the life-spirit. Just as the life-body reproduces the form, from genus to genus, so does the life-spirit reproduce the soul from personal existence to personal existence.
Thus the experiences of the soul become enduring not only within the boundaries of birth and death, but out beyond death.” (Theosophy, by Rudolf Steiner, 1910)