Rebirth:
The soul takes birth each time, and each time a mind, life and body are formed out of the materials of universal nature according to the soul's past evolution and its need for the future.
When the body is dissolved, the vital goes into the vital plane and remains there for a time, but after a time the vital sheath disappears. The last to dissolve is the mental sheath. Finally the soul or psychic being retires into the psychic world to rest there till a new birth is close.
This is the general course for ordinarily developed human beings. There are variations according to the nature of the individual and his development. For example, if the mental is strongly developed, then the mental being can remain; so also can the vital, provided they are organized by and centred around the true psychic being; they share the immortality of the psychic.
The soul gathers the essential elements of its experiences in life and makes that its basis of growth in the evolution; when it returns to birth it takes up with its mental, vital, physical sheaths so much of its Karma as is useful to it in the new life for further experience.
It is really for the vital part of the being that śrāddha and rites are done – to help the being to get rid of the vital vibrations which still attach it to the earth or to the vital worlds, so that it may pass quickly to its rest in the psychic peace.
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After leaving the body, the soul, after certain experiences in other worlds, throws off its mental and vital personalities and goes into rest to assimilate the essence of its past and prepare for a new life. It is this preparation that determines the circumstances of the new birth and guides it in its reconstitution of a new personality and the choice of its materials.
The Karana-Purusha is what is called the central being by us, the Jiva. It stands above the play, supporting it always.
There may be what seems to be retrograde movements but these are only like zigzag movements, not a real falling back, but a return on something not worked out so as to go on better afterwards. The soul does not go back to the animal condition; but a part of the vital personality may disjoin itself and join an animal birth to work out its animal propensities there.
There is no truth in the popular belief about the avaricious man becoming a serpent. These are popular romantic superstitions.
Memories of Past Lives:
The departed soul retains the memory of its past experiences only in their essence, not in their form of detail. It is only if the soul brings back some past personality or personalities as part of its present manifestation that it is likely to remember the details of the past life. Otherwise, it is only by Yogadrishti that the memory comes.
The movement of the psychic being dropping the outer sheaths on its way to the psychic plane is the normal movement. But there can be any number of variations; one can return from the vital plane and there are many cases of an almost immediate birth, sometimes even attended with a complete memory of the events of the past life.
There is no rule of complete forgetfulness in the return of the soul to rebirth. There are, especially in childhood, many impressions of the past life which can be strong and vivid enough, but the materialising education and influence of the environments prevent their true nature from being recognised. . . . . At the same time it must be noted that what the psychic being carries away with it and brings back is ordinarily the essence of the experiences it had in former lives, and not the details so that you cannot expect the same memory as one has of the present existence.
These words [mūḍhayoniṣu or adho gacchanti] do not necessarily refer to the animal birth, - - -. But the soul, the psychic being, once having reached the human consciousness cannot go back to the inferior animal consciousness any more than it can go back into a tree or an ephemeral insect. What is true is that some part of the vital energy or the formed instrumental consciousness or nature can and very frequently does so, if it is strongly attached to anything in the earth life. This may account for some cases of immediate rebirth with full memory in human forms also. Ordinarily, it is only by yogic development or by clairvoyance that the exact memory of past lives can be brought back.
It is not the personality, the character that is of the first importance in rebirth – it is the psychic being who stands behind the evolution of the nature and evolves with it. The psychic when it departs from the body, shedding even the mental and vital on its way to its resting place, carries with it the heart of its experiences, – not the physical events, not the vital movements, not the mental buildings, not the capacities or characters, but something essential that it gathered from them, what might be called the divine element for the sake of which the rest existed. That is the permanent addition, it is that that helps in the growth towards the Divine. That is why there is usually no memory of the outward events and circumstances of past lives – for this memory there must be a strong development towards unbroken continuance of the mind, the vital, even the subtle physical; for though it all remains in a kind of seed memory, it does not ordinarily emerge. What was the divine element in the magnanimity of the warrior, that which expressed itself in his loyalty, nobility, high courage, what was the divine element behind the harmonious mentality and generous vitality of the poet and expressed itself in them, that remains and in a new harmony of character may find a new expression or, if the life is turned towards the Divine, be taken up as powers for the realisation or for the work that has to be done for the Divine.
Certainly, the subconscient is formed for this life only and is not carried with it by the soul from one life to another. The memory of past lives is not something that is active anywhere in the being – if by memory is meant the memory of details. That memory of details is quiescent and untraceable except in so far as certain constituent personalities taken over from the past retain the memories of the particular life in which they were manifest. - - -
No, the subconscient is the instrument for the physical life and disappears [after death]. It is too incoherent to be an organized enduring existence.
What is remembered mainly from past lives is the nature of the personality and the subtle results of the life-experience. Names, events, physical details are remembered only under exceptional circumstances and are of a very minor importance. When people try to remember these outward things they usually build up a number of romantic imaginations which are not true.
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