December 13, 1916
Received by James Padgett
Washington, D.C.
I am here, Caesar.
Well, I merely want to say that since I last wrote you, I have followed your advice and have listened to the advice of the high spirits to whom you sent me, and I have been praying as they instructed me, and now I am in a much better condition than I was and the view that I now have of life in the spirit world is very different.
I am still in some darkness, but light is breaking into my soul and consciousness, and I am commencing to realize that my fate - as I have for so many years conceived it to be - is not fate at all, and that my conception of what my fixed state was is all wrong and was the child, if I may so call it, of my condition of mind and beliefs that came to me when I came to the spirit world and realized that the fact of my having been what the world called "a great man on earth" did not fit me for any greatness in the spirit world.
I was then so disappointed and shocked by finding myself a naked spirit of qualities that brought me into darkness and suffering that I tried to avoid the association of all other spirits and nursed my disappointment in isolation and the belief that for me, there could be no change in my condition or possible progress out of the awful lonesomeness and weariness of my soul.
And now, when I know how different the truth is, I feel that all these long years of my spirit life have been wasted, and I bewail the fate that held me so long in that condition of stagnation and pride and resentment and utter hopelessness. I am now so thankful that I came to you when I did and told you of my condition; and when I realize that my coming to you was more a matter of curiosity to be satisfied - that I could communicate with the mortal world - than because of any hope of receiving any help or benefit that could possible come to me, I thank my curiosity.
When you told me the things that you did, I thought that you were an idle dreamer and the recipient of some of the harmless vices that existed among the men of my earthly days, who used to declaim upon the glories of the spirit world. I had no faith in them, and I had none in you; and it was only when I realized that you were so earnest in what you were declaring to me, and when I came in contact with the higher spirits that you called to my assistance and saw that they had in them something that I had not - and which I had never seen in any other spirit - did I commence to think that what you had told me might have some foundation of truth.
And I also thought that I could not make my condition any worse by listening to these spirits and learn what they had to tell me as to what they declared was the truth of spirit progress; and the more I listened the more interested I became. After a while I was convinced that there might be some truth in what they so earnestly asserted to be true and, as an experiment, I concluded to follow their advice and seek for this wonderful Love that they told me would not only relieve me from my darkness and suffering but would make a new spirit of me in body and soul.
And oh, the wonderful surprise and experience that came to me; for I am no longer the gloomy, despondent and isolated Emperor, but a mere spirit who recognizes that death is the great leveler, and that rank and position and greatness of earth do not in one iota determine the status of the spirit for position of exaltation. I am now in my consciousness a plain spirit having those qualities only which the condition of my soul gives me and realize that I must pursue the same course and suffer the same purgatory as must other spirits in the same condition of soul be they princes or peasants.
Well, as I said, I am so thankful that this knowledge has come to me, for now I am rid of pride and ideas of superiority and all those things that had caused me to believe that the Almighty had treated me unjustly in not recognizing my earthly qualities and giving me a position which, as I believed, my greatness entitled me to. I resented all this and in my resentment, I became a spirit who fed on my imaginary injuries and thoughts that I would be sufficient unto myself and not seek the favor of such a God. So you see what can be the effect of arrogance and pride and a self-glorious estimate of one small mind upon the possibility of a spirit's happiness and progress.
But now these things have left me and I realize that I am a nothing, except that I am a child of God and the object of His Love, as your spirit friends have told me and are telling me. And in my humility - and I am humble, for I want to tell you that my fall was great and the consciousness of my littleness extreme. I know that I need the help of the Father in order to become in the least degree a spirit of light. And I am praying and longing and seeking, oh so earnestly, for this Love.
Caesar, the once mighty, is now Caesar the most humble and weak but the most hopeful. I realize the greatness of God's mercy and the great possibility of its making me one of these glorious angels that came to you so often with their messages of truth and salvation to mankind.
I was considered on earth a man of brilliant mind and wonderful intellect, and what of this I had, I still possess; and now that the way has been shown me, I am exercising these qualities to the best of my ability to help me in my search for truth and light.
I thought that I would write this tonight, for I know that you are interested in my advancement and, besides, it does me much good to tell you. I am praying and longing, and these spirits are praying with me; but as yet, I have not very much of this Love in my soul, but enough to know - I say know - that it is real and that it makes the hard, unbelieving soul open up to the inflowing in greater abundance of its Divine Essence. The Father is good, and I am trusting Him; and with all the possibilities of my soul, I am longing for its filling with this Love and the getting rid of all these century-old doubts and hardness of heart and unbeliefs.
I know the way and now I will never relapse into the state of mind that was mine for so many centuries; and I can say that Caesar has seen the beacon light of hope and the great sun of knowledge that these things which the loving spirits tell me are true. I must stop now, but as I progress I should like to come to you and describe my progress. I will say good night, and subscribe myself.
Your friend and well wisher,
Julius Caesar
Showing posts with label pride. Show all posts
Showing posts with label pride. Show all posts
Wednesday, November 20, 2013
Sunday, August 11, 2013
Jesus Writes Further on How a Mortal May Obtain the Development of His Soul Condition Without the Help of the Divine Love
June 17, 1916
Received by James Padgett
Washington, D.C.
I am here, Jesus.
I see that you are in better condition tonight, and it may be that we can continue the message.
Well, as I was saying, the only way in which a mortal may obtain the development of his soul condition, without the help of the Divine Love, is by attempting to exercise his will in the way that will cause the thoughts of evil and error to leave him, and to be replaced by thoughts that will bring his heart and soul into harmony with the laws of his creation as mere man. This can be done by his seeking for those higher things of morality, and the subordinating of the purely animal desires and appetites of the mortal to the aspirations and desires of the higher and nobler part of his nature.
As I have before told you, man was pure and good until he, by the exercise of his will following the suggestions of the animal desires, permitted himself to degenerate from the high and perfect condition of his creation. These sins and desires do not belong to his original nature, for his true nature was pure and in harmony with the Laws of God. And although he has lost it by the excessive and wrongful exercise of his will, obeying the desires of his animal nature; yet he can recover his condition of original purity and harmony, if he will get rid of these sins and errors, so that his nature may again become free from everything that defiles it, or places it out of harmony with the laws that created it.
So you see, it is not necessary for man to obtain, or add to his original condition, any qualities that were not his in the beginning, but merely to get rid of or eradicate from that condition those things which are mere excrescences or parasites - and thereby have his nature in the same condition that was his when he was created and was the perfect man.
So long a time has the nature or condition of the nature of man been in this state of defilement and alienation from the true condition of his creation, that the effort to bring about the restoration will necessarily be great, and he will have to use all his power of will that he is capable of to effectuate this object, and he will find in such efforts two conflicting forces, always fighting each other for the mastery.
The fact that he believes his present condition is the natural one, and that the state and purity and freedom from sin and error is one that does not belong to him naturally, but must be acquired by adding something to what he now has and always possessed, will make the fight more uneven.
Therefore, the first things that man must believe is that his present condition is not his natural one, and that he has nothing more or greater to accomplish than to relieve himself of those things which prevent his condition from becoming as it was when he was the perfect man. If he will get this belief firmly fixed in his mind, and assert that he was made by God, and that God never created anything impure or not in harmony with His laws, he, man, will have accomplished the first step towards his regeneration and towards success in his effort.
He must not consider himself to be a weak, low and unworthy creature of God, not being entitled to those conditions of purity and greatness which made him the beloved child of the Father. Of course, self-esteem and pride and everything of that nature must be eliminated from the estimate that he must have of himself, but on the contrary the idea that he is a degenerated and utterly helpless being must not be permitted to enter his mind. Such thoughts do not make him pleasing to God, as he has been taught they do, but only make him subservient to his masters - sin and error - and prevent him from asserting his own superiority to these things, which is necessary to exist in his conception of his true condition in order that he may obtain the ascendancy over those masters.
When he shall have assumed this position, then he will realize that these animal appetites and desires and evil thoughts, which arise from them and from the belief that he is by nature degraded and unworthy of a better and higher condition of nature, are really beings of his own creation and subject to his will and self control and total destruction. And with such realization will come a consciousness that they are not parts of his nature, but foreign to it; and in order that his nature may become separated from them, he must look upon them as enemies and treat them as such, to be destroyed and utterly extinguished, and never more to be taken to his bosom and cherished as inalienable and dominant parts of his nature.
Of course, in treating them as such enemies, great watchfulness and determination will have to be exercised, for they are very insidious and will at all times and in all ways, whenever the opportunity arises, try to convince him that they are an integral and necessary part of his being, incapable of being separated from him. But by the exercise of this belief, based upon a right conception of what is and what is not a part of him as the perfect man, and by the exercise of his will power in accordance with this conception, he will be able to rescue himself from these unnatural appetites and desires and thoughts of error and sin.
As this belief becomes stronger and this conception clearer, and his will exercised in closer harmony with the two essentials, these excrescences will gradually and one by one fall away from him until, at last, he will rise again - the perfect man - with the pure and harmonious nature which God gave him at the time of his creation.
But this process will be slow and sometimes hardly perceptible, for the long years of misbelief in the idea of original sin, and that God created evil and error for the purpose of defiling man's nature and making a disobedient devil of him, without any inherent goodness or the possibility of becoming regenerated, unless by the operation of some miracle, will make it difficult for the acquiring of the true belief as to what he, and what his nature are and enable him to become the master and not remain the servant.
God is the Father of all, and loves all His children, and as He originally provided for their happiness, so now He desires that all may be happy, even though they may not seek for that Divine Love which makes mortals and spirits more than the mere perfect man.
Forgiveness is, in effect, forgetfulness; and when men in their efforts cause all these things of evil and sin to cease being a part of their nature, and only thoughts of purity and righteousness to find a lodgment in their minds, then these other things are forgotten and forgiveness has taken place. Man no longer is the slave of false beliefs and unrighteousness, nor is he their associates, and even in memory they become things of nonexistence; and when he gets into this condition of purity and freedom and in harmony with the laws of his creation, there exists nothing which can be the object of forgiveness, and he is the man of perfect creation.
But in all this man must realize that he does not exist by and for himself alone, for always he is surrounded by mortals or spirits or both, exercising upon him their influence for good or evil; helping him to turn his thoughts from these things of evil and sin into those higher things which are his by nature, or causing him to receive and foster these evil thoughts with increased intensity. He cannot get rid of these influences, of one kind or the other and, hence, he should seek the influence of those who are good and desire to help him in his efforts towards the recovery of that condition which is his by right of birth.
Among God's Laws, which never change and which work impartially, is the great Law of Attraction; and it works in the case of all mortals and spirits and never rests. And the great principle of this Law is that "like attracts like" and the "unlike repulses the unlike." So man must know that as he is - I mean in his state of mind and soul - so necessarily will be his companions of those who desire his association and, hence, he should realize this important truth and all that it implies.
If his thoughts and deeds are evil, he will attract those spirits or mortals who have similar thoughts and deeds, and who will not help him to higher things, but who will retard his progress towards his first estate; and if his thoughts and deeds are good, then his associates will only be those of like qualities, who can and will help him in his progress.
Every effort to create good thoughts strengthens the desires and will in that direction and assists the coming of other good thoughts, for with these efforts comes the help of these unseen influences and the repulsion of the influences of the retarding forces.
Man is a wonderful being and the highest creation of the Father, and yet his greatest master is his belief in the power and supremacy of these things of evil of his own creation. But beyond all this, a means to accomplish man's restitution to his perfect estate, is the help of the Father, which is never refused when man seeks for it in earnest sincere prayer. Always the Father is willing to respond to the true prayers of man, and by His instrumentalities, will make the efforts of man sure and effective, so that he can acquire that condition that will free him from all sin and error and slavery of false belief in the mastery of his evil creatures.
Man must believe in the love and help of the Father, in the manhood and greatness of himself, and in the utter error of his belief in the mastery of his own children of sin and error.
I have written enough and must stop as you are tired. So assuring you of my love for you and my care and help, I will say good night.
Your brother and friend,
Jesus
**********
Helen Writes a Short Note.
I am here, your own true and loving Helen.
Well, my own dear Ned, you have had a very entertaining letter from the Master tonight, and I am glad that you were in condition to receive it so well. He said that you were very successful and he is pleased.
Good night.
Your own true and loving,
Helen
**********
Martin Luther Writes a Short Message.
I am here, Luther.
I come tonight to say that I would like to write again very soon, as I desire to write further in the line of thought of my last message. I see that you are too tired to write tonight and I will not ask you to do so, but if you can soon give me the opportunity to write, I will be much obliged.
Yes, I know, and I enjoyed his message and believe that it will be readily understood. What a Master he is! So beautiful and powerful and loving.
Your brother in Christ,
Luther
Received by James Padgett
Washington, D.C.
I am here, Jesus.
I see that you are in better condition tonight, and it may be that we can continue the message.
Well, as I was saying, the only way in which a mortal may obtain the development of his soul condition, without the help of the Divine Love, is by attempting to exercise his will in the way that will cause the thoughts of evil and error to leave him, and to be replaced by thoughts that will bring his heart and soul into harmony with the laws of his creation as mere man. This can be done by his seeking for those higher things of morality, and the subordinating of the purely animal desires and appetites of the mortal to the aspirations and desires of the higher and nobler part of his nature.
As I have before told you, man was pure and good until he, by the exercise of his will following the suggestions of the animal desires, permitted himself to degenerate from the high and perfect condition of his creation. These sins and desires do not belong to his original nature, for his true nature was pure and in harmony with the Laws of God. And although he has lost it by the excessive and wrongful exercise of his will, obeying the desires of his animal nature; yet he can recover his condition of original purity and harmony, if he will get rid of these sins and errors, so that his nature may again become free from everything that defiles it, or places it out of harmony with the laws that created it.
So you see, it is not necessary for man to obtain, or add to his original condition, any qualities that were not his in the beginning, but merely to get rid of or eradicate from that condition those things which are mere excrescences or parasites - and thereby have his nature in the same condition that was his when he was created and was the perfect man.
So long a time has the nature or condition of the nature of man been in this state of defilement and alienation from the true condition of his creation, that the effort to bring about the restoration will necessarily be great, and he will have to use all his power of will that he is capable of to effectuate this object, and he will find in such efforts two conflicting forces, always fighting each other for the mastery.
The fact that he believes his present condition is the natural one, and that the state and purity and freedom from sin and error is one that does not belong to him naturally, but must be acquired by adding something to what he now has and always possessed, will make the fight more uneven.
Therefore, the first things that man must believe is that his present condition is not his natural one, and that he has nothing more or greater to accomplish than to relieve himself of those things which prevent his condition from becoming as it was when he was the perfect man. If he will get this belief firmly fixed in his mind, and assert that he was made by God, and that God never created anything impure or not in harmony with His laws, he, man, will have accomplished the first step towards his regeneration and towards success in his effort.
He must not consider himself to be a weak, low and unworthy creature of God, not being entitled to those conditions of purity and greatness which made him the beloved child of the Father. Of course, self-esteem and pride and everything of that nature must be eliminated from the estimate that he must have of himself, but on the contrary the idea that he is a degenerated and utterly helpless being must not be permitted to enter his mind. Such thoughts do not make him pleasing to God, as he has been taught they do, but only make him subservient to his masters - sin and error - and prevent him from asserting his own superiority to these things, which is necessary to exist in his conception of his true condition in order that he may obtain the ascendancy over those masters.
When he shall have assumed this position, then he will realize that these animal appetites and desires and evil thoughts, which arise from them and from the belief that he is by nature degraded and unworthy of a better and higher condition of nature, are really beings of his own creation and subject to his will and self control and total destruction. And with such realization will come a consciousness that they are not parts of his nature, but foreign to it; and in order that his nature may become separated from them, he must look upon them as enemies and treat them as such, to be destroyed and utterly extinguished, and never more to be taken to his bosom and cherished as inalienable and dominant parts of his nature.
Of course, in treating them as such enemies, great watchfulness and determination will have to be exercised, for they are very insidious and will at all times and in all ways, whenever the opportunity arises, try to convince him that they are an integral and necessary part of his being, incapable of being separated from him. But by the exercise of this belief, based upon a right conception of what is and what is not a part of him as the perfect man, and by the exercise of his will power in accordance with this conception, he will be able to rescue himself from these unnatural appetites and desires and thoughts of error and sin.
As this belief becomes stronger and this conception clearer, and his will exercised in closer harmony with the two essentials, these excrescences will gradually and one by one fall away from him until, at last, he will rise again - the perfect man - with the pure and harmonious nature which God gave him at the time of his creation.
But this process will be slow and sometimes hardly perceptible, for the long years of misbelief in the idea of original sin, and that God created evil and error for the purpose of defiling man's nature and making a disobedient devil of him, without any inherent goodness or the possibility of becoming regenerated, unless by the operation of some miracle, will make it difficult for the acquiring of the true belief as to what he, and what his nature are and enable him to become the master and not remain the servant.
God is the Father of all, and loves all His children, and as He originally provided for their happiness, so now He desires that all may be happy, even though they may not seek for that Divine Love which makes mortals and spirits more than the mere perfect man.
Forgiveness is, in effect, forgetfulness; and when men in their efforts cause all these things of evil and sin to cease being a part of their nature, and only thoughts of purity and righteousness to find a lodgment in their minds, then these other things are forgotten and forgiveness has taken place. Man no longer is the slave of false beliefs and unrighteousness, nor is he their associates, and even in memory they become things of nonexistence; and when he gets into this condition of purity and freedom and in harmony with the laws of his creation, there exists nothing which can be the object of forgiveness, and he is the man of perfect creation.
But in all this man must realize that he does not exist by and for himself alone, for always he is surrounded by mortals or spirits or both, exercising upon him their influence for good or evil; helping him to turn his thoughts from these things of evil and sin into those higher things which are his by nature, or causing him to receive and foster these evil thoughts with increased intensity. He cannot get rid of these influences, of one kind or the other and, hence, he should seek the influence of those who are good and desire to help him in his efforts towards the recovery of that condition which is his by right of birth.
Among God's Laws, which never change and which work impartially, is the great Law of Attraction; and it works in the case of all mortals and spirits and never rests. And the great principle of this Law is that "like attracts like" and the "unlike repulses the unlike." So man must know that as he is - I mean in his state of mind and soul - so necessarily will be his companions of those who desire his association and, hence, he should realize this important truth and all that it implies.
If his thoughts and deeds are evil, he will attract those spirits or mortals who have similar thoughts and deeds, and who will not help him to higher things, but who will retard his progress towards his first estate; and if his thoughts and deeds are good, then his associates will only be those of like qualities, who can and will help him in his progress.
Every effort to create good thoughts strengthens the desires and will in that direction and assists the coming of other good thoughts, for with these efforts comes the help of these unseen influences and the repulsion of the influences of the retarding forces.
Man is a wonderful being and the highest creation of the Father, and yet his greatest master is his belief in the power and supremacy of these things of evil of his own creation. But beyond all this, a means to accomplish man's restitution to his perfect estate, is the help of the Father, which is never refused when man seeks for it in earnest sincere prayer. Always the Father is willing to respond to the true prayers of man, and by His instrumentalities, will make the efforts of man sure and effective, so that he can acquire that condition that will free him from all sin and error and slavery of false belief in the mastery of his evil creatures.
Man must believe in the love and help of the Father, in the manhood and greatness of himself, and in the utter error of his belief in the mastery of his own children of sin and error.
I have written enough and must stop as you are tired. So assuring you of my love for you and my care and help, I will say good night.
Your brother and friend,
Jesus
**********
Helen Writes a Short Note.
I am here, your own true and loving Helen.
Well, my own dear Ned, you have had a very entertaining letter from the Master tonight, and I am glad that you were in condition to receive it so well. He said that you were very successful and he is pleased.
Good night.
Your own true and loving,
Helen
**********
Martin Luther Writes a Short Message.
I am here, Luther.
I come tonight to say that I would like to write again very soon, as I desire to write further in the line of thought of my last message. I see that you are too tired to write tonight and I will not ask you to do so, but if you can soon give me the opportunity to write, I will be much obliged.
Yes, I know, and I enjoyed his message and believe that it will be readily understood. What a Master he is! So beautiful and powerful and loving.
Your brother in Christ,
Luther
Thursday, May 10, 2012
Helen Describes Her Work in Finding Soulmates and Bringing Them Together
January 27, 1915
Received by James Padgett
Washington, D.C.
I am here, your own Helen.
Well, I am engaged, as you know, among other things, in finding the spirits' soulmates and bringing them together. Well, there is a spirit here who believes that the soulmate theory is a false one, and only intended to deceive those who are so very lonely and unhappy, and that a man who has any stamina or any intellect will not be fooled by such ideas as that soulmates exist and are waiting to become one. Well, he was in that condition of loneliness and was very unhappy, although he had very great intellectual acquirements, and prided himself on that fact; and he thought that love and kindred things are for women and foolish men, when he was suddenly visited by a most beautiful spirit and asked if he had yet found his soulmate. He replied that he had not and didn't want to, unless she should happen to be as beautiful as the spirit who was talking to him; and that if such a thing could be, he would be most happy to find her.
Well, she asked him why he should suppose that his soulmate would be so beautiful, when he was a spirit who was not so very attractive looking, and all crooked, and devoid of anything that would tend to make him appreciate beauty or love in another. He said that he did not consider himself so unattractive as she said, because he was possessed of a knowledge of very many things that the ordinary spirit did not have, and that, consequently, he must be more attractive looking than she described him to be. And as to love, why he could love, he thought, if he could find anyone whom he considered worth being loved. Then she told him that she was his soulmate, but that he could never have her until he acquired more love and larger understanding of spiritual things. That her home was up in the Fifth Sphere, and that he could not go there to live with her until he had gotten sufficient love in his soul to make him fitted to dwell there; and that the longer he delayed trying to get this love the longer he would be separated from her and would, now that he knew she was his soulmate, be most unhappy. That his intellectual acquirements would not help him very much, and that the only thing that would enable him to progress to where she lived was a development of love in his soul.
He said that he did not know much about love, but that if she would only show him the way to obtain it, he would devote his whole soul and efforts to getting it. She then told him that he must give up the pride, which he indulged in and which kept him so encased in himself, and learn to love everybody else in a brotherly way and God with all his heart and soul. And that when he made that effort, he would find that this love which she, as his soulmate, must have from him would come to him and he would soon realize that in all the spirit world love is the greatest thing to possess. And that when a spirit has that he needs nothing else to make him happy.
He did not seem to comprehend what she said, but said he would try to let his pride of intellect leave him, and make an effort to let his soul receive this love; that thereafter love should be first and knowledge and everything merely intellectual follow after.
So, you see, a soulmate may be found, but not acquired, until love commensurate with the love possessed by the higher soul is gotten by the lower soul.
No merely intellectual acquirement is sufficient to attract and make one, two soulmates. Only love in perfect harmony can bring about this union. Let love rule and happiness is the lot of all spirits. But, of course, this love is comparative, and so is the ensuing happiness.
Your own true and loving Helen
Received by James Padgett
Washington, D.C.
I am here, your own Helen.
Well, I am engaged, as you know, among other things, in finding the spirits' soulmates and bringing them together. Well, there is a spirit here who believes that the soulmate theory is a false one, and only intended to deceive those who are so very lonely and unhappy, and that a man who has any stamina or any intellect will not be fooled by such ideas as that soulmates exist and are waiting to become one. Well, he was in that condition of loneliness and was very unhappy, although he had very great intellectual acquirements, and prided himself on that fact; and he thought that love and kindred things are for women and foolish men, when he was suddenly visited by a most beautiful spirit and asked if he had yet found his soulmate. He replied that he had not and didn't want to, unless she should happen to be as beautiful as the spirit who was talking to him; and that if such a thing could be, he would be most happy to find her.
Well, she asked him why he should suppose that his soulmate would be so beautiful, when he was a spirit who was not so very attractive looking, and all crooked, and devoid of anything that would tend to make him appreciate beauty or love in another. He said that he did not consider himself so unattractive as she said, because he was possessed of a knowledge of very many things that the ordinary spirit did not have, and that, consequently, he must be more attractive looking than she described him to be. And as to love, why he could love, he thought, if he could find anyone whom he considered worth being loved. Then she told him that she was his soulmate, but that he could never have her until he acquired more love and larger understanding of spiritual things. That her home was up in the Fifth Sphere, and that he could not go there to live with her until he had gotten sufficient love in his soul to make him fitted to dwell there; and that the longer he delayed trying to get this love the longer he would be separated from her and would, now that he knew she was his soulmate, be most unhappy. That his intellectual acquirements would not help him very much, and that the only thing that would enable him to progress to where she lived was a development of love in his soul.
He said that he did not know much about love, but that if she would only show him the way to obtain it, he would devote his whole soul and efforts to getting it. She then told him that he must give up the pride, which he indulged in and which kept him so encased in himself, and learn to love everybody else in a brotherly way and God with all his heart and soul. And that when he made that effort, he would find that this love which she, as his soulmate, must have from him would come to him and he would soon realize that in all the spirit world love is the greatest thing to possess. And that when a spirit has that he needs nothing else to make him happy.
He did not seem to comprehend what she said, but said he would try to let his pride of intellect leave him, and make an effort to let his soul receive this love; that thereafter love should be first and knowledge and everything merely intellectual follow after.
So, you see, a soulmate may be found, but not acquired, until love commensurate with the love possessed by the higher soul is gotten by the lower soul.
No merely intellectual acquirement is sufficient to attract and make one, two soulmates. Only love in perfect harmony can bring about this union. Let love rule and happiness is the lot of all spirits. But, of course, this love is comparative, and so is the ensuing happiness.
Your own true and loving Helen
Subscribe to:
Comments (Atom)