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At the Feet of The Mother

9.5 The Incarnation of Evolved Souls

I may say that I have been present at innumerable incarnations of evolved souls in beings either preparing to be born or already born. As I said, the cases are quite different; it depends more on psychological conditions than on material ones, but it also depends on material conditions. It depends on the state of development of the soul which wants to reincarnate — we take the word “soul” here in the sense of the psychic being, what we call the psychic being — it depends on its state of development, on the milieu in which it is going to incarnate, on the mission it has to fulfil — that makes many different conditions…. It depends very largely on the state of consciousness of the parents. For it goes without saying that there is a stupendous difference between conceiving a child deliberately, with a conscious aspiration, a call to the invisible world and a spiritual ardour, and conceiving a child by accident and without intending to have it, and sometimes even without wanting it at all. I don’t say that in the latter case there cannot also be an incarnation, but it usually takes place later, not at the conception.

For the formation of the child it makes a great difference.

If the incarnation takes place at the conception, the whole formation of the child to be born is directed and governed by the consciousness which is going to incarnate: the choice of the elements, the attraction of the substance — a choice of the forces and even the substance of the matter which is assimilated. There is already a selection. And this naturally creates altogether special conditions for the formation of the body, which may already be fairly developed, evolved, harmonised before its birth. I must say that this is quite, quite exceptional; but still it does happen.

More frequently there are cases in which, just at the moment of its birth, that is to say, of its first gesture of independence, when the child begins to develop its lungs by crying as much as it can, at that moment, very often, this sort of call from life makes the descent easier and more effective.

Sometimes days and at times months pass, and the preparation is slow and the entry takes place very gradually, in quite a subtle and almost imperceptible way.

Sometimes it comes much later, when the child itself becomes a little conscious and feels a very subtle but very real relation with something from above, far above, which is like an influence pressing upon it; and then it can begin to feel the need of being in contact with this something which it does not know, does not understand, but which it can only feel; and this aspiration draws the psychic and makes it descend into the child.

I am giving you here a few fairly common instances; there are many others; this may happen in innumerable different ways. What I have described to you are the most frequent cases I have seen.

So, the soul which wants to incarnate stays at times in a domain of the higher mind, quite close to the earth, having chosen its future home; or else it can descend further, into the vital, and from there have a more direct action; or again it can enter the subtle physical and very closely govern the development of its future body.

Now the other question — the one about departure.

That too depends on the degree of development, the conditions of death — and above all on the unification of the being and its attitude at the time of leaving the body. The question here was about fully developed beings, that is, fully developed psychic beings — and I don’t know if it means a psychic being which has profited by its presence in a physical body to do yoga, for then the conditions are quite different. But in a more general way, I have often told you that, with regard to the external envelope[1] of the being, everything depends on its attitude at the moment of death, and that attitude necessarily depends on its inner development and its unification.

If we take the best instance, of someone who has unified his being completely around the divine Presence within him, who is now only one will, one consciousness, this person will have grouped around his central psychic being a fully developed and organised mind, an absolutely surrendered and collaborating vital and an obedient, docile and supple physical being. This physical being, as it is fully (level oped, will have a subtle body — what Sri Aurobindo calls the “true physical” — which will infinitely surpass the limits of its body and have enough suppleness, plasticity, balance to be able to adhere to the inner parts of the being and follow the movement of the soul in its… I don’t want to say in its ascent, but in its peregrinations outside the body. What the soul will do, where it will go — it all depends on what it has decided before leaving the body. And this capacity to keep around itself the being that has been fully organised and unified in its physical life, will allow it to really choose what it wants to do. And this also represents a very different field of possibilities, from passing consciously from one body into another, directly — there are instances in which one of these fully conscious and fully developed beings has slowly prepared another being capable of receiving and assimilating it, and in order not to stop its material work when it leaves one body, it goes and joins another psychic being, merges with it, combines with it in another physical body; that is an extreme case, extremely rare also, but one which forms part of an altogether traditional occult knowledge — to the instance at the other extreme, where the soul having finished its bodily experience, wants to assimilate it in repose and prepare for another physical existence later, sometimes much later. And so this is what happens, among many other possibilities: it leaves in each domain — in the subtle physical, in the vital, in the mental domain — the corresponding beings; it leaves them with a sort of link between them, but each one keeps its independent existence, and it itself goes into the zone, the reality, the world of the psychic proper, and enters into a blissful repose for assimilation, until it has assimilated […] all its good deeds, digested all its good deeds, and is ready to begin a new experience. And then, if its work has been well done and the parts or sheaths of its being which it has left in their different domains have acted as they should there, when it descends again, it will put on one after another all these parts which lived with it in a former life, and with this wealth of knowledge and experience it will prepare to enter a new body…. This may be after hundreds or thousands of years, for in those domains all that is organised is no longer necessarily subject to the decomposition which here we call “death”. As soon as a vital being is fully harmonised, it becomes immortal. What dissolves it and breaks it up are all the disorders within it and all the tendencies towards destruction and decomposition; but if it is fully harmonised and organised and, so to say, divinised, it becomes immortal. It is the same thing for the mind. And even in the subtle physical, beings who are fully developed and have been impregnated with spiritual forces do not necessarily dissolve after death. They may continue to act or may take a beneficial rest in certain elements of Nature like water — generally it is in some liquid, in water or the sap of trees — or it may be, as described here (laughing), in the clouds. But they may also remain active and continue to act on the more material elements of physical Nature.

I have given you here a certain number of examples; I tell you, I could talk to you for hours and there would always be new examples to give! But this covers the subject broadly and opens the door to imagination.

24 October 1956


I must here remark in passing that there is a common misconception about rebirth. People believe that it is they who are reincarnated, yet this is a palpable error, though it is true that parts of their being are amalgamated with others and so act through new bodies. Their whole being is not reborn, because of the simple fact that what they evidently mean by their “self’ is not a real individualised entity but their exterior personality, the personality composed of the outward name and form. Hence it is wrong to say that A is reborn as B: A is a personality organically distinct from B and cannot be said to have reincarnated as B. You would be right only if you said that the same line of consciousness uses both A and B as the instruments of its manifestation. For, what does remain constant is the psychic being which is not the outward personality at all, but something deep within, something which is not the exterior name and form.



Do many remember that they have passed over and are back again ?

When you reach a certain state of consciousness, you remember. It is not so difficult to touch this state partially for a short time; in deep meditation, in a dream or a vision one may have the feeling or the impression that he has lived this life before, had this realisation, known these truths. But this is not a full realisation; to come to that, one must have attained to a permanent consciousness within us which is everlasting and holds together all our existences in past or present or future time.

28 April 1929

[1]This envelope consists of the mental, vital and physical sheaths.

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