I Pray All Is Well With Everyone… And Your Hearts And Minds Are Full Of Love, Joy, And Compassion… For Yourselves And Everyone Else… All Around The World. And If That Be Not The Case For Some, Remember… There Is No Time Like The Present; For The Next Second Is Not Promised… To Any Of Us. Therefore, In Our Everyday Lives… And In Our Readiness For Whatever May Come… Let Us Stay Focused On Our “Mighty I AM Presence” – First And Foremost; And Allow Ourselves To Be Led Out Of Our Outdated Ways Of Thinking And Living – In Darkness; And Prepare Our Souls For Entrance… Into The Light Of Eternal Life And Existence – Outside Of This World; That… In The Next Second – Will Come – For Someone… Somewhere! Amen… 
Give Thanks And Praises For Love And Life… 
And Y’all Be Love… 
THE SOUL IN THE SOUL WORLD AFTER DEATH
“…. Death, when regarded as a fact in the physical world, signifies a change in the functions of the body. It ceases to be through its organization the instrument of the soul and the spirit. It shows itself henceforth to be entirely subject, as regards its functions to the physical world and its laws, and it passes over into it in order to dissolve in it. Only these physical processes in the body can be observed after death by the physical senses. What happens then, to soul and spirit, escapes them. For even during life, soul and spirit can be observed by the senses, only in so far as they have external expressions in physical processes. After death this kind of expression is no longer possible. For this reason, observation by means of the physical senses and science based on it, do not come under consideration in reference to the fate of the soul and spirit after death. Here a higher knowledge steps in based on observation of the events in the soul and spirit worlds.
After the spirit has released itself from the body, it continues to be united with the soul. And, as during physical life the body chains it to the physical world, the soul now chains it to the soul world. But it is not in this soul world that the spirit’s true primordial being is to be found. The soul world is intended to serve merely as its connecting link with the scene of its actions, the physical world. In order to appear in a new incarnation with a more perfect form, it must draw force and strength from the spiritual world. But through the soul, it has become entangled in the physical world. It is bound to a soul being, which is penetrated and colored by the nature of the physical, and through this, it has itself acquired a tendency in this direction.
After death, the soul is no longer bound to the body, but only to the spirit. It lives now within soul surroundings. Only the forces of this soul world can therefore have an effect on it. And at first the spirit also is bound to this life of the soul in the soul world; it is bound to it in the same way as it is bound to the body during physical incarnation. The time when the body is to die is determined by the laws of the body. Speaking generally, in fact, it must be said it is not that the soul and spirit forsake the body, but that the body is set free by them when its forces are no longer able to act after the manner of the human organization.
The same relationship exists between soul and spirit. The soul sets the spirit free to pass into the higher, the spiritual world, when its forces are no longer able to function as after the manner of the human soul-organism. The spirit is set free the moment the soul has handed over to dissolution what it can only experience in the body, and retains only that which remains over, which can live on with the spirit. This retained extract, which although experienced in the body can nevertheless as fruit be stamped on the spirit, connects the soul with the spirit in the pure spiritual world.
In order to learn the fate of the soul after death, therefore, one has to observe its process of dissolution. It had the task of giving the spirit its direction toward the physical. The moment it has fulfilled this task; the soul takes the direction to the spiritual. In fact, the nature of its task would cause it to be henceforth only spiritually active when the body falls away from it, that is, when it can no longer be a connecting link. And so it would be, had it not owing to its life in the body, been influenced by it and in its inclinations attracted to it. Were it not for this coloring received through the body, it would at once on being disembodied, follow the laws of the spiritual soul world only, and manifest no further inclination to the sensible world.
This is what would happen if a man, on dying, lost completely all interest in the earthly world, if all desires, wishes, etc., attaching to the existence he has left had been completely satisfied. To the extent to which this is not the case, the unsatisfied part of the soul persists in its longings for the physical. To avoid confusion, we must here carefully distinguish between what chains man to the world in such a way that it can be made good in any following incarnation, and that which chains him to one particular incarnation, that is, to the immediately preceding one. The first is made good by means of the law of destiny or Karma; but the other can only be got rid of by the soul after death.
After death, there follows for the human spirit, a time during which the soul is shaking off its inclinations toward the physical existence, in order once more to follow the laws of the spiritual soul world only and set the spirit free. It is natural that this time will last the longer the more the soul was bound to the physical. It will be short in the case of a man who has clung little to the physical life, long on the other hand, for one who has so completely bound up his interests with it, that at death many desires, wishes, etc., still live in the soul. The easiest way to gain an idea of the condition in which the soul lives during the time immediately after death, is afforded by the following consideration.
Let us take the somewhat crass example, the enjoyment of the bon vivant. His pleasure consists in the tickling of the palate by food. The pleasure is naturally not bodily, but belongs to the soul. The pleasure lives in the soul, as also does the desire for the pleasure. But for the satisfaction of the desire, the corresponding bodily organs, the palate, etc., are necessary. After death, the soul has not immediately lost such a desire, but it no longer possesses the bodily organ which provides the means for satisfying the desire. For another reason, but one which acts in the same way, only far more strongly, the man is now as if he were suffering burning thirst in a region in the length and breadth of which there is no water. The soul thus suffers burning pain from the deprivation of the pleasure, because it has laid aside the bodily organ by which it can experience it.
It is the same with all that the soul yearns for and that can only be satisfied through the bodily organs. This condition (of burning privation) lasts until the soul has learned not to long any more for that which can only be satisfied through the body. The time passed in this condition is usually called in Theosophy, “Ka maloca”, (region of desires, although it has of course nothing to do with a locality).
When the soul enters the soul world after death, it becomes subject to the laws of that world. The laws act on it, and on their action, depends the manner in which its inclinations toward the physical are destroyed. The ways in which they act on it must differ according to the kinds of soul substances and soul forces in whose domain it is placed at the time. Each of these kinds will make its purifying, cleansing influence felt. The process which takes place here consists in the gradual conquering of all antipathy in the soul by the forces of sympathy, and in bringing this sympathy itself to its highest pitch. For through this highest degree of sympathy with the whole of the rest of the soul world, the soul will, as it were, merge into it, become one with it; then is it utterly emptied of its self-seeking; it ceases to exist as a being inclined to the physically sensible existence; the spirit is set free through it.
The soul therefore purifies itself through all the regions of the soul world described above, until in the region of perfect sympathy, it becomes one with the whole soul world. That the spirit itself is in bondage until the last moment of the liberation of its soul, is due to the fact that, through its life with it, it has developed a complete affinity. This relationship is much greater than the one with the body, for the spirit is bound directly to the soul, but only indirectly through the soul to the body. The soul is, in fact, the spirit’s own life. For this reason, the spirit is not bound to the decaying body, though it is bound to the soul, gradually freeing itself. On account of the immediate bond between the spirit and the soul, the spirit can feel free with the soul only when the latter has itself become one with the whole soul world.
In so far as the soul world is the abode of man immediately after death, it is called “Ka maloca,” the “Region of Desires.” The different religious systems which have embodied in their doctrines a knowledge of these conditions know this “Region of Desires” by the name of “purgatory,” “cleansing fire,” and so on. The lowest region of the soul world is that of Burning Desire; by it everything in the soul that has to do with the coarsest, lowest, selfish desires of the physical life is rooted out of the soul after death. For through such desires, it is exposed to the effects of the forces of this soul region.
The unsatisfied desires which have remained from physical life, furnish the points of attack. The sympathy of such souls extends only to what can nourish their selfish natures; it is greatly exceeded by the antipathy which floods everything else.
Now the desires aim at physical enjoyments which cannot be satisfied in the soul world. The craving is intensified to its highest degree by this impossibility of satisfaction. But at the same time, owing to this impossibility, it is forced to die out gradually. The burning lusts gradually exhaust themselves, and the soul has learned by experience that the only means of preventing the suffering that must come from such longings, lies in killing them out. During the physical life, satisfaction is constantly being repeated. By this means the pain of the burning lusts is covered over by a kind of illusion.
After death, in the “fire cleansing”, the pain comes into evidence quite unveiled. The most fearful sufferings are laid bare. A dark, gloomy state is it in which the soul thus finds itself. Of course, only those persons whose desires are directed during physical life to the coarsest things can fall into this condition. Natures with few lusts go through it without noticing it, for they have no affinity with it.
It must be stated that, in general, souls are the longer influenced by the Burning Desire, the more closely they have become bound up with that fire during life, and the more they require, on that account, to be purified in it.
… After death, the body, the object of this feeling of self, is lacking. On this account, the soul with which the feeling has remained, feels as if emptied out. A feeling as if it had lost itself befalls it. This continues until the soul has recognized that the true man does not lie in the physical. The operations of this fourth region on the soul accordingly destroy the illusion of the bodily self. The soul, at length, learns to stop feeling that this corporality is an essential reality. It is cured and purified of its attachment to embodiment. In this way, it has conquered that which chains it strongly to the physical world, and can unfold fully the forces of sympathy which flow outward. It has, so to say, broken free from itself, and is ready to pour itself with full sympathy into the common soul world.”
Theosophy, by Rudolf Steiner, 1910
The Mark Of God: Understanding Your "I AM Presence" 