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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.

     Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.

     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. There are even a great number of people who have definite recollections of a past life. But these things are discouraged by education and the atmosphere and cannot remain or develop; in most cases they are stifled out of existence. 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.

     A soul can go straight to the psychic world but it depends on the state of consciousness at the time of departure. If the psychic is in front at the time, the immediate transition is quite possible. It does not depend on the acquisition of a mental and vital as well as a psychic immortality—those who have acquired that would rather have the power to move about in the different worlds and even act on the physical world without being bound to it. On the whole, it may be said that there is no one rigid rule for these things, manifold variations are possible depending upon the consciousness, its energies, tendencies and formations, although there is a general

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framework and design into which all fit and take their place.

*  *  *

It is necessary to understand clearly the difference between the evolving soul (psychic being) and the pure Atman, self or spirit. The pure self is unborn, does not pass through death or birth, is independent of birth or body, mind or life or this manifested Nature. It is not bound by these things, not limited, not affected, even though it assumes and supports them. The soul, on the contrary, is something that comes down into birth and passes through death—although it does not itself die, for it is immortal—from one state to another, from the earth plane to other planes and back again to the earth-existence. It goes on with this progression from life to life through an evolution which leads it up to the human state and evolves through it all a being of itself which we call the psychic being that supports the evolution and develops a physical, a vital, a mental human consciousness as its instruments of world-experience and of a disguised, imperfect, but growing self-expression. All this it does from behind a veil showing something of its divine self only in so far as the imperfection of the instrumental being will allow it. But a time comes when it is able to prepare to come out from behind the veil, to take command and turn all the instrumental nature towards a divine fulfilment. This is the beginning of the true spiritual life. The soul is able now to make itself ready for a higher evolution of manifested consciousness than the mental human—it can pass from the mental to the spiritual and through degrees of the spiritual to the supramental state. Till then there is no reason why it should cease from birth, it cannot in fact do so. If having reached the spiritual state, it wills to pass out of the terrestrial manifestation, it may indeed do so—but there is also possible a higher manifestation, in the Knowledge and not in the Ignorance.

   Your question therefore does not arise. It is not the naked spirit, but the psychic being that goes to the psychic plane to rest till it is called again to another life. There is, therefore, no need of a Force to compel it to take birth anew. It is in its nature something that is put forth from the Divine to support the evolution and it must do so till the Divine's purpose in its evolution is accomplished.

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Karma is only a machinery, it is not the fundamental cause of terrestrial existence—it cannot be, for when the soul first entered this existence, it had no Karma.

     What again do you mean by "the all-veiling Maya" or by "losing all consciousness"? The soul cannot lose all consciousness, for its very nature is consciousness though not of the mental kind to which we give the name. The consciousness is merely covered, not lost or abolished by the so-called Inconscience of material Nature and then by the half-conscious ignorance of mind, life and body. It manifests, as the individual mind and life and body grow, as much as may be of the consciousness which it holds in potentiality, manifests it in the outward instrumental nature as far as and in the way that is possible through these instruments and through the outer personality that has been prepared for it and by it—for both are true—for the present life.

I know nothing about any terrible suffering endured by the soul in the process of rebirth; popular beliefs even when they have some foundation are seldom enlightened and accurate.

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1. The psychic being stands behind mind, life and body, supporting them; so also the psychic world is not one world in the scale like the mental, vital or physical worlds, but stands behind all these and it is there that the souls evolving here retire for the time between life and life. If the psychic were only one principle in the rising order of body, life and mind on a par with the others and placed somewhere in the scale on the same footing as the others, it could not be the soul of all the rest, the divine element making the evolution of the others possible and using them as instruments for a growth through cosmic experience towards the Divine. So also the psychic world cannot be one among the other worlds to which the evolutionary being goes for supraphysical experience; it is a plane where it retires into itself for rest, for a spiritual assimilation of what it has experienced and for a replung-ing into its own fundamental consciousness and psychic nature.

   2. For the few who go out of the Ignorance and enter into Nirvana, there is no question of their going straight up into higher worlds of manifestation. Nirvana or Moksha is a liberated condition

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of the being, not a world—it is a withdrawal from the worlds and the manifestation. The analogy of Pitryana and Devaydna can hardly be mentioned in this connection.

    3. The condition of the souls that retire into the psychic world is entirely static; each withdraws into himself and is not interacting with the others. When they come out of their trance, they are ready to go down into a new life, but meanwhile they do not act upon the earth life. There are other beings, guardians of the psychic world, but they are concerned only with the psychic world itself and the return of the souls to reincarnation, not with the earth.

    4. A being of a psychic world cannot get fused into the soul of a human being on earth. What happens in some cases is that a very advanced psychic being sometimes sends down an emanation which resides in a human being and prepares it until it is ready for the psychic being itself to enter into the life. This happens when some special work has to be done and the human vehicle prepared. Such a descent produces a remarkable change of a sudden character in the personality and the nature.

     5. Usually, a soul follows continuously the same line of sex. If there are shiftings of sex, it is, as a rule, a matter of parts of the personality which are not central.

    6. As regards the stage at which the soul returning for rebirth enters the new body no rule can be laid down, for the circumstances vary with the individual. Some psychic beings get into relation with the birth-environment and the parents from the time of conception and determine the preparation of the personality and future in the embryo, others join only at the time of delivery, others even later on in the life and in these cases it is some emanation of the psychic being which upholds the life. It should be noted that the conditions of the future birth are determined fundamentally not during the stay in the psychic world but at the time of death—the psychic being then chooses what it should work out in the next terrestrial appearance and the conditions arrange themselves accordingly.

    Note that the idea of rebirth and the circumstances of the new life as a reward or punishment for punya or papa is a crude human idea of "justice" which is quite unphilosophical and unspiritual and distorts the true intention of life. Life here is an evolution

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and the soul grows by experience, working out by it this or that in the nature, and if there is suffering, it is for the purpose of that working out, not as a judgment inflicted by God or Cosmic Law on the errors or stumblings which are inevitable in the Ignorance.

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It is difficult to give a positive answer to these questions, because no general rule can be laid down applicable to all. The mind makes rigid rules or one rigid rule, but the Manifestation is in reality very plastic and various and many-sided. My answers therefore must not be taken as exhaustive of the subject or complete.

    1. He [the Jivanmukta] can go wherever his aim was fixed, into a state of Nirvana or one of the divine worlds and stay there or remain, wherever he may go, in contact with the earth-movement and return to it if his will is to help that movement.

     This [going direct from the world of the soul's present highest achievement to a still higher world] is doubtful. If originally he is not a being of the evolution but of some higher world, he would go back to that world. If he wants to go higher, it is logical that he should return to the field of evolution so long as he has not evolved the consciousness proper to that higher plane. The orthodox idea that even the gods have to come to earth if they want salvation may be applied to this ascension also. If he is originally an evolutionary being (Ramakrishna's distinction of the Jivakoti and Ishwarakoti may be extended to this also), he must proceed by the evolutionary path to either the negative withdrawal through Nirvana or some positive divine fulfilment in the increasing manifestation of Sachchidananda.

     As to the impossibility of return, that is a knotty question. A divine being can always return—as Ramakrishna said, the Ishwarakoti can at will ascend or descend the stair between Birth and Immortality. For the others, it is probable that they may rest for a relative infinity of time, Sasvatih samdh, if that is the will in them, but a return cannot be barred out unless they have reached their highest possible status.

     No, that [return to the psychic world before a new birth] is part of the evolutionary line only, not obligatory for divine returns.

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    2. An advanced psychic being may mean here one who has arrived at the soul's freedom and is immersed in the Divine— immersed does not mean abolished. Such a being does not sleep in the psychic world, but may remain in his state of blissful immersion or come back for some purpose.

    The word "descend" has various meanings according to the context—I used it here in the sense of the psychic being coming down into the human consciousness and body ready for it; that descent might be at the time of birth or before or it may come down later and occupy the personality it has prepared for itself. I do not quite understand what are these personalities from above —it is the psychic being itself that takes up a body.

     3. No, the psychic being cannot take up more than one body. There is only one psychic being for each human being, but the beings of the higher planes, e.g., the Gods of the overmind can manifest in more than one human body at a time by sending different emanations into different bodies. These would be called Vibhutis of these Devatas.

     4. These [the Guardians of the psychic world] are not human souls nor is this an office to which they are appointed nor are they functionaries—these are beings of the psychic plane pursuing their own natural activity in that plane. My word "guardian" was simply a phrase meant to indicate by an image or metaphor the nature of their action.

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The escape from birth was a universal ideal at that time except with one or two sects of the Shaivas, I believe. It is not at all consistent with the Divine taking many births, for the Gita speaks of the highest condition not as a laya, but as a dwelling in the Divine. If so there seems to be no reason why the mukta and siddha who has reached that dwelling in the consciousness of the Divine should fear rebirth and its troubles any more than the Divine does.

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The Pitriyan is supposed to lead to inferior worlds attained by

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the Fathers who still belong to the evolution in the Ignorance. By the Devayan one gets beyond the Ignorance into the light. The difficulty about the Pitris is that in the Puranas they are taken as the Ancestors to whom the Tarpan is given—it is an old Ancestor worship such as still exists in Japan, but in the Veda they seem to be the Fathers who have gone before and discovered the supraphysical worlds.

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The psychic being at the time of death chooses what it will work out in the next birth and determines the character and conditions of the new personality. Life is for the evolutionary growth by experience in the conditions of the Ignorance till one is ready for the higher Light.

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The dying wish of the man is only something on the surface—it may be determined by the psychic and so help to shape the future but it does not determine the psychic's choice. That is something behind the veil. It is not the outer consciousness's action that determines the inner process, but the other way round. Sometimes, however, there are signs or fragments of the inner action that come up on the surface, e.g. some people have a vision or remembrance of the circumstances of their past in a panoramic flash at the time of death, that is the psychic's review of the life before departing.

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The psychic being's choice at the time of death does not work out the next formation of personality, it fixes it. When it enters the psychic world, it begins to assimilate the essence of its experience and by that assimilation is formed the future psychic personality in accordance with the fixation already made. When this assimilation is over, it is ready for a new birth; but the less developed beings do not work out the whole thing for themselves, there are beings and forces of the higher world who have

*  *  *

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that work. Also, when it comes to birth, it is not sure that the forces of the physical world will not come across the working out of what it wanted—its own new instrumentation may not be strong enough for that purpose; for, there is the interaction of its own energies and the cosmic forces here. There may be frustration, diversion, a partial working out—many things may happen. All that is not a rigid machinery, it is a working out of complex forces. It may be added, however, that a developed psychic being is much more conscious in this transition and works out much of it itself. The time depends also on the development and on a certain rhythm of the being—for some there is practically immediate rebirth, for others it takes longer, for some it may take centuries; but here, again, once the psychic being is sufficiently developed, it is free to choose its own rhythm and its own intervals. The ordinary theories are too mechanical—and that is the case also with the idea of punya and papa and their results in the next life. There are certainly results of the energies put forth in a past life, but not on that rather infantile principle. A good man's suffering in this life would be a proof according to the orthodox theory that he had been a very great villain in his past life, a bad man's prospering would be a proof that he had been quite angelic in his last visit to earth and sown a large crop of virtues and meritorious actions to reap this bumper crop of good fortune. Too symmetrical to be true. The object of birth being growth by experience, whatever reactions come to past deeds must be for the being to learn and grow, not as lollipops for good boys of the class (in the past) and canings for the bad ones. The real sanction for good and ill is not good fortune for the one and bad fortune for the other, but this that good leads us towards a higher nature which is eventually lifted above suffering, and ill pulls us towards the lower nature which remains always in the circle of suffering and evil.

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There is no such thing as an insuperable difficulty from past lives. There are formations that help and formations that hamper; the latter have to be dismissed and dissolved, not to be allowed to repeat themselves. The Mother told you that to explain the

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origin of this tendency and the necessity of getting rid of it—there was no hint of any insuperable difficulty, quite the contrary.

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These words [mudka yonisu or adhogacchanti] do not necessarily refer to the animal birth, but it is true that there has been a general belief of that kind not only in India but wherever "transmigration" or "metempsychosis" was believed in. Shakespeare is referring to Pythagoras's belief in transmigration when he speaks of the passage of somebody's grandmother into an animal. 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.

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It is when the vital gets broken up, some strong movements of it, desires, greeds, may precipitate themselves into animal forms, e.g., sexual desire with the part of the vital consciousness under its control into a dog or some habitual movement of excessive greed may carry part of the vital consciousness into a pig. The animals represent the vital consciousness with mind involved in the vital, so that it is naturally there that such things would gravitate for satisfaction.

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The fragments [of a dead person] are not of the inner being (who goes on his way to the psychic world) but of his vital sheath which falls away after death. These can join for birth the vital of some other Jiva who is being born or they can be used by a vital being

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to enter a body in process of birth and partly possess it for the satisfaction of its propensities. The junction can also take place after birth.

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All human incarnations or births have naturally a psychic being. It is only other types like the vital beings that have not, and that is precisely the reason why they want to possess men and enjoy physical life without being themselves born here, for so they escape the psychic law of evolution and spiritual progress and change. But these formations [vital fragments of a dead person] are different, they are things that do not leave the earth and do not possess but simply attach themselves to some human rebirth (of course with a psychic in it) which has some affinity and therefore does not object to or resist their inclusion.

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Asurim¹ can't possibly mean "animal". The Gita uses precise terms and if it had meant animal it would have said animal and not Asuric. As for the punishment, it is that they go down in their nature to more depths of Asurism till they touch bottom as it were. But that is a natural result of their uncontrolled tendencies which they freely indulge without any effort to rise out of them while in the cultivation of the higher side of personality one naturally rises and develops towards godhead or the Divine. In the Gita the Divine is regarded as the controller of the whole cosmic action through Nature, so the "I cast" is in harmony with its ideas! The world is a mechanism of Nature, but a mechanism regulated by the presence of the Divine.

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As far as I know, the births follow usually one line or the other and do not alternate—that, I think, is the Indian tradition also, though there are purposeful exceptions like Shikhandi's. If there

¹ Kfipamyajasramaiubhansaurifveva yonisu. "I cast down continually into more and more Asuric births." Gila, Ch. XVI, 19.

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is a change of sex, it is only part of the being that associates itself with the change, not the central being.

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What do you mean by the popular idea? All the instances I have heard of in the popular accounts of rebirth are of man becoming man and woman becoming woman in the next life—except when they become animal, but even then I think the male becomes a male animal and the female a female animal. There are only stray cases quoted like Shikhandi's in the Mahabharata for variations of sex. The Theosophist conception is full of raw imagination, one Theosophist even going so far as to say that if you are a man in this birth you are obliged to be a woman in the next and so on.

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Not sex exactly, but what might be called the masculine and feminine principle [is there in the psychic being]. It is a difficult question [whether sex is altered in rebirth]. There are certain lines the reincarnation follows and so far as my experience goes and general experience goes, one follows usually a single line. But the alteration of sex cannot be declared impossible. There may be some who do alternate. The presence of feminine traits in a male does not necessarily indicate a past feminine birth—they may come in the general play of forces and their formations. There are besides qualities common to both sexes. Also a fragment of the psychological personality may have been associated with a birth not one's own. One can say of a certain person of the past "that was not myself, but a fragment of my psychological personality was present in him." Rebirth is a complex affair and not so simple in its mechanism as in the popular idea.

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The question as put in your letter seems to me to be too rigidly phrased and not to take into sufficient account the plasticity of the facts and forces of existence. It sounds like the problem

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which one might raise on the strength of the most recent scientific theories—if all is made up of protons and electrons, all exactly similar to each other (except for the group numbers, and why should a difference of quantity make such an extraordinary difference or any difference of quality?) how does their action result in such stupendous differences of degree, kind, power, everything? But why should we assume that the psychic seeds or sparks all started in a race at the same time, equal in conditions, equal in power and nature? Granted that the One Divine is the source of all and the Self is the same in all; but in manifestation why should not the Infinite throw itself out in infinite variety, why must it be in an innumerable sameness? How many of these psychic seeds started long before others and have a great past of development behind them and how many are young and raw and half-grown only? And even among those who started together, why should not there be some who ran at a great speed and others who loitered and grew with difficulty or went about in circles? And then there is an evolution, and it is only at a certain stage in the evolution that the animal belt is past and there is a human beginning; what constitutes the human beginning, which represents a very considerable revolution or turnover? Up to the animal line it is the vital and physical that have been developing —for the human to begin is it not necessary that there should be the descent of a mental being to take up the vital and physical evolution? And may it not well be that the mental beings who descend are not all of the same power and stature and, besides, do not take up equally developed vital and physical consciousness-material? There is also the occult tradition of a hierarchy of beings who stand above the present manifestation and put themselves into it with results which will obviously be just such a stupendous difference of degrees, and even intervene by descending into the play through the gates of birth in human Nature. There are many complexities and the problem cannot be put with the rigidity of a mathematical formula. >

   A great part of the difficulty of these problems, I mean especially the appearance of inexplicable contradiction, arises from the problem itself being badly put. Take the popular account of reincarnation and Karma—it is based on the mere mental assumption that the workings of Nature ought to be moral and proceed

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according to an exact morality of equal justice—a scrupulous, even mathematical law of reward and punishment or, at any rate, of results according to a human idea of right correspondences. But Nature is non-moral—she uses forces and processes moral, immoral and amoral pell-mell for working out her business. Nature in her outward aspect seems to care for nothing except to get things done—or else to make conditions for an ingenious variety of the play of life. Nature in her deeper aspect as a conscious spiritual Power is concerned with the growth, by experience, the spiritual development of the souls she has in her charge—and these souls themselves have a say in the matter. All these good people lament and wonder that unaccountably they and other good people are visited with such meaningless sufferings and misfortunes. But are they really visited with them by an outside Power or by a mechanical Law of Karma? Is it not possible that the soul itself—not the outward mind, but the spirit within—has accepted and chosen these things as part of its development in order to get through the necessary experience at a rapid rate, to hew through, durchhauen, even at the risk or the cost of much damage to the outward life and the body? To the growing soul, to the spirit within us, may not difficulties, obstacles, attacks be a means of growth, added strength, enlarged experience, training for spiritual victory? The arrangement of things may be that and not a mere question of the pounds, shillings and pence of a distribution of rewards and retributory misfortunes!

    It is the same with the problem of the taking of animal life under the circumstances put forward by your friend in the letter. It is put on the basis of an invariable ethical right and wrong to be applied to all cases—is it right to take animal life at all, under any circumstances, is it right to allow an animal to suffer under your eyes when you can relieve it by an euthanasia? There can be no indubitable answer to a question put like that, because the answer depends on data which the mind has not before it. In fact there are many other factors which make people incline to this short and merciful way out of the difficulty—the nervous inability to bear the sight and hearing of so much suffering, the unavailing trouble, the disgust and inconvenience—all tend to give force to the idea that the animal itself would want to be out of it. But what does the animal really feel about it—may it not be clinging to life in

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spite of the pain? Or may not the soul have accepted these things for a quicker evolution into a higher state of life? If so, the mercy dealt out may conceivably interfere with the animal's Karma. In fact the right decision might vary in each case and depend on a knowledge which the human mind has not—and it might very well be said that until it has it, it has not the right to take life. It was some dim perception of this truth that made religion and ethics develop the law of Ahimsa—and yet that too becomes a mental rule which it is found impossible to apply in practice. And perhaps the moral of it all is that we must act for the best according to our lights in each things are, but that the solution of

these problems can only come by pressing forward towards a greater light, a greater consciousness in which the problems themselves, as now stated by the human mind, will not arise because we shall have a vision which will see the world in a different way and a guidance which at present is not ours. The mental or moral rule is a stop-gap which men are obliged to use, very uncertainly and stumblingly, until they can see things whole in the light of the spirit.

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You must avoid a common popular blunder about reincarnation. The popular idea is that Titus Balbus is reborn again as John Smith, a man with the same personality, character, attainments as he had in his former life with the sole difference that he wears coat and trousers instead of a toga and speaks in cockney English instead of popular Latin. That is not the case. What would be the earthly use of repeating the same personality or character a million times from the beginning of time till its end? The soul comes into birth for experience, for growth, for evolution till it can bring the Divine into Matter. It is the central being that incarnates, not the outer personality—the personality is simply a mould that it creates for its figures of experience in that one life. In another birth it will create for itself a different personality, different capacities, a different life and career. Supposing Virgil is born again, he may take up poetry in one or two other lives, but he will certainly not write an epic but rather perhaps slight but elegant and beautiful lyrics such as he wanted to write, but did

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not succeed, in Rome. In another birth he is likely to be no poet at all, but a philosopher and a yogin seeking to attain and to express the highest truth—for that too was an unrealised trend of his consciousness in that life. Perhaps before he had been a warrior or ruler doing deeds like Aeneas or Augustus before he sang them. And so on—on this side or that the central being develops a new character, a new personality, grows, develops, passes through all kinds of terrestrial experience.

    As the evolving being develops still more and becomes more rich and complex, it accumulates its personalities, as it were. Sometimes they stand behind the active elements, throwing in some colour, some trait, some capacity here and there,—or they stand in front and there is a multiple personality, a many-sided character or a many-sided, sometimes what looks like a universal capacity. But if a former personality, a former capacity is brought fully forward, it will not be to repeat what was already done, but to cast the same capacity into new forms and new shapes and fuse it into a new harmony of the being which will not be a reproduction of what was before. Thus you must not expect to be what the warrior and the poet were. Something of the outer characteristics may reappear but very much changed and new-cast in a new combination. It is in a new direction that the energies will be guided to do what was not done before.

    Another thing. 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

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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.

*  *  *

The non-materialistic European idea makes a distinction between soul and body—the body is perishable, the mental-vital consciousness is the immortal soul and remains always the same (horrible idea!) in heaven as on earth or if there is rebirth it is also the same damned personality that comes back and makes a similar fool of itself.

*  *  *

The being as it passes through the series of its lives takes on various kinds of personalities and passes through various types of experiences, but it does not carry these on to the next life, as a rule. It takes on a new mind, vital and body. The mental capacities, occupations, interests, idiosyncrasies of the past mind and vital are not taken over by the new mind and vital, except to the extent that is useful for the new life. One may have the power of poetic expression in one life, but in the next not have any such power or any interest in poetry. On the other hand, tendencies suppressed or missed or imperfectly developed in one life may come out in the next. There would be therefore nothing surprising in the contrast which you noted. The essence of past experiences is kept by the psychic being but the forms of experience or of personality are not, except such as are needed for the new stage in the soul's progress.

    The being in its long course of experience may permit for a time the search after sensual pleasure and afterwards discard it and turn to higher things. This can happen even in the course of a life-time, a fortiori in a second life where the old personalities would not be carried over.

*  *  *

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I do not remember the context in which the phrase ["other forces" [ was used. But what you suggest is true—that is to say when it is some past personality which or part of which is strongly carried over into the present life. It is, I believe, true that you were a revolutionary in a past life or if not a revolutionary, engaged in a violent political action. I can't put a name or a precise form on it. But it was not only the sudden angers and violences, but probably also the desire to help, to reform, to purify and other intensities and vehemences that came from there. When a personality is carried over like that it is not only the undesirable sides that are carried over but things that purified and chastened can be useful.

*  *  *

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 it 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. E.g. if some personality that was put forth by one in Venice or Rome remembers from time to time a detail or details of what happened then. But usually it is only the essence of past lives that are activised in the being, not any particular memories. So it is impossible to say that the memory is located in a particular part of the consciousness or in a particular plane.

*  *  *

No, the subconscient is the instrument for the physical life and disappears [after death]. It is too incoherent to be an organized enduring existence.

*  *  *

For most people the vital dissolves after a time as it is not sufficiently formed to be immortal. The soul descending makes a

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new vital formation suitable for the new life.

*  *  *

If one has had a strong spiritual development that makes it easier to retain the developed mental or vital after death. But it is not absolutely necessary that the person should have been a Bhakta or a Jnani. One like Shelley or like Plato for instance could be said to have a developed mental being centred round the psychic—of the vital the same can hardly be said. Napoleon had a strong vital, but not one organised round the psychic being.

*  *  *

[Survival of the "centres" after death:] Not as they are. What remains and to what degree depends on the development in each case. Of course the centres themselves remain—for they are in the subtle body and it is from there that they act on the corresponding physical centres.

*  *  *

As there are many personalities in a man in his conscious ordinary planes of consciousness, so also several beings can associate themselves with his consciousness as it develops afterwards—descending into his higher mind or other higher planes of being and connecting themselves with his personality. That is for the principle. But as for the particular information, it is inaccurate. It has probably reference to the period when Mother was bringing down beings to aid in the work.

*  *  *

It is always possible for a being of the higher planes to take birth on earth—in that case they create a mind or vital for themselves or else they join a mind, vital and body which has already been prepared under their influence—there are indeed many ways and not one only in which they can manifest here.

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But too much importance must not be given to past lives. For the purpose of this yoga one is what one is and, still more, what one will be. What one was has a minor importance.

*  *  *

Seriously, these historical identifications are a perilous game and open a hundred doors to the play of imagination. Some may, in the nature of things must, be true; but once people begin, they don't know where to stop. What is important is the lines, rather than the lives, the incarnation of Forces that explain what one now is—and, as for the particular lives or rather personalities, those alone matter which are very definite in one and have powerfully contributed to what one is developing now. But it is not always possible to put a name upon these; for not one hundred-thousandth part of what has been has still a name preserved by human Time.

*  *  *

It is a little difficult to explain. When one gets a new body, the nature which inhabits it, nature of mind, nature of vital, nature of physical, is made up of many personalities, not one simple personality as is supposed—although there is one central being. This complex personality is formed partly by bringing together personalities of past lives, but also by gathering experiences, tendencies, influences from the earth atmosphere—which are taken up by one of the constituent personalities as suitable to his own nature. Such an influence left behind by X or one of his disciples may have been taken up by you without your being an incarnation of either.

*  *  *

These things [seeing Buddha, Ramakrishna, Vivekananda, Shankara frequently in vision] are the result of past thoughts and influences. They are of various kinds—sometimes merely thought-forms created by one's own thought-force to act as a vehicle for some mental realisation—sometimes Powers of different planes that take these forms as a support for their work

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through the individual,—but sometimes one is actually in communion with that which had the name and form and personality of Buddha or Ramakrishna or Vivekananda or Shankara.

   It is not necessary to have an element akin to these personalities—a thought, an aspiration, a formation of the mind or vital are enough to create the connection—it is sufficient for a vibration of response anywhere to what these Powers represent.

*  *  *

The Mother only speaks to people about their past births when she sees definitely some scene or memory of their past in concentration; but this happens rarely nowadays.

   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 remembred 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.

   I think you should dismiss this idea about the past lives. If the memory of past personalities comes of itself (without a name or mere outward details) that is sometimes important as giving a clue to something in the present development, but to know the nature of that personality and its share in the present constitution of the character is quite enough. The rest is of little use.

*  *  *

It is not necessary to attach any entire belief to these ideas of past births. X's idea of Y's rebirth is evidently a mere idea— nothing else.

   When there is any truth in these things, it is most often a perception that some Force once represented in a certain person has also some part in one's own nature—not that the same personality is here.

   Of course, there is rebirth, but to establish that one is such a one reborn, a deeper experience is necessary, not a mere mental intuition which may easily be an error.

*  *  *

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Ideas of this kind about X and Y are ideas of the mind to which the vital strongly attaches itself—the truth of the past lives cannot be discovered in that way. These mental ideas are not true. You must wait for direct knowledge in a liberated nature before you can know who in past lives you were.

*  *  *

The psychic does not give up the mental and other sheaths (apart from the physical) immediately at death. It is said that it takes three years on the whole to get clear away from the zone of com-municability with the earth—though there may be cases of slower or quicker passage. The psychic world does not communicate with earth—at any rate, not in that way. And the ghost or spirit who turns up at seances is not the psychic being. What comes through the medium is a mixture of the medium's subconscient (using subconscient in the ordinary, not in the yogic sense) and that of the sitters, vital sheaths left by the departed or perhaps occupied or used by some spirit or some vital being, the departed himself in his vital sheath or else something assumed for the occasion (but it is the vital part that communicates), elementals, spirits of the lowest vital physical world near earth, etc., etc. A horrible confusion for the most part—a hotchpotch of all sorts of things coming through a medium of "astral" grey light and shadow. Many communicants seem to be people who have just gone across into a subtle world where they feel surrounded by an improved edition of the earthly life and think that that is the real and definitive other world after earth—but it is a mere optimistic prolongation of the ideas and images and associations of the human plane.. Hence the next world as depicted by the spiritualist "guides" and other seance communicants.

*  *  *

Not much confidence can be placed in all that [communications from spirit guides]. If examined closely it will be seen that these spirit guides only suggest to their subjects what is in the mind of the sitter or sitters or in the air and it comes to very little. Influences from the other worlds there are of course and any num-

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ber of them, but the central guidance is not of this kind except in very rare cases.

Automatic writings and spiritualistic seances are a very mixed affair. Part comes from the subconscious mind of the medium and part from that of the sitters. But it is not true that all can be accounted for by a dramatising imagination and memory. Sometimes there are things none present could know or remember; sometimes even, though that is rare, glimpses of the future. But usually these seances etc. put one into rapport with a very low world of vital beings and forces, themselves obscure, incoherent or tricky and it is dangerous to associate with them or to undergo any influence. Ouspensky and others must have gone through these experiments with too "mathematical" a mind, which was no doubt their safeguard but prevented them from coming to anything more than a surface intellectual view of their significance.

*  *  *

What do you mean by a ghost? The word "ghost" as used in popular parlance covers an enormous number of distinct phenomena which have no necessary connection with each other. To name a few only:

    1. An actual contact with the soul of a human being in its subtle body and transcribed to our mind by the appearance of an image or the hearing of a voice.

    2. A mental formation stamped by the thoughts and feelings of a departed human being on the atmosphere of a place or locality, wandering about there or repeating itself, till that formation either exhausts itself or is dissolved by one means or another. This is the explanation of such phenomena as the haunted house in which the scenes attending or surrounding or preceding a murder are repeated over and over again and many other similar phenomena.

    3. A being of the lower vital planes who has assumed the discarded vital sheath of a departed human being or a fragment of

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his vital personality and appears and acts in the form and perhaps with the surface thoughts and memories of that person.

   4. A being of the lower vital plane who by the medium of a living human being or by some other means or agency is able to materialise itself sufficiently so as to appear and act in a visible form or speak with an audible voice or, without so appearing, to move about material things, e.g., furniture or to materialise objects or to shift them from place to place. This accounts for what are called poltergeists, phenomena of stone-throwing, tree-inhabiting Bhutas, and other well-known phenomena.

   5. Apparitions which are the formations of one's own mind and take to the senses an objective appearance.

   6. Temporary possession of people by vital beings who sometimes pretend to be departed relatives etc.

   7. Thought-images of themselves projected, often by people at the moment of death, which appear at that time or a few hours afterwards to their friends or relatives.

   You will see that in only one of these cases, the first, can a soul be posited and there no difficulty arises.

*  *  *

Each person follows in the world his own line of destiny which is determined by his own nature and actions—the meaning and necessity of what happens in a particular life cannot be understood except in the light of the whole course of many lives. But this can be seen by those who can get beyond the ordinary mind and feelings and see things as a whole, that even errors, misfortunes, calamities are steps in the journey,—the soul gathering experience as it passes through and beyond them until it is ripe for the transition which will carry it beyond these things to a higher consciousness and higher life. When one comes to that line of crossing, one has to leave behind one the old mind and feelings. One looks then on those who are still fixed in the pleasures and sorrows of the ordinary world with sympathy and wherever it is possible with spiritual helpfulness, but no longer with attachment. One learns that they are being led through all their stumblings and trusts to the Universal Power that is watching and supporting their existence to do for them whatever for them is the best.

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But the one thing that is really important for us is to get into the greater Light and the Divine Union—to turn to the Divine alone, to put our trust there alone whether for ourselves or for others.

*  *  *

It is a very intricate and difficult question to tackle and it can hardly be answered in a few words. Moreover, it is impossible to give a general rule as to why there are these close inner contacts followed by a physical separation through death—in each case there is a difference and one would have to know the persons and be familiar with their soul history to tell what was behind their meeting and separation. In a general way, a life is only one brief episode in a long history of spiritual evolution in which the soul follows the curve of the line set for the earth, passing through many lives to complete it. It is an evolution out of material in-conscience to consciousness and towards the Divine Consciousness, from ignorance to Divine Knowledge, from darkness through half-light to Light, from death to Immortality, from suffering to the Divine Bliss. Suffering is due first to the Ignorance, secondly to the separation of the individual consciousness from the Divine Consciousness and Being, a separation created by the Ignorance —when that ceases, when one lives in the Divine and no more in one's separated smaller self, then only suffering can altogether cease. Each soul follows its own line and these lines meet, journey together for a space, then part to meet again perhaps hereafter —they meet once more to help each other on the journey in one way or another. As for the after-death period, the soul passes into other planes of existence, staying there for a while till it reaches its place of rest where it remains until it is ready for another terrestrial existence. This is the general law, but for the connections of embodied souls, that is a matter of personal evolution of the two on which nothing general can be said, as it is intimate to the soul stories of the two and needs a personal knowledge. That is all I can say, but I don't know that it will be of much help to her as these things are helpful usually only when one enters into the consciousness in which they become not mere ideas but realities. Then one grieves no longer because one has

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entered into the Truth and the Truth brings calm and peace.

*  *  *

There is a vital connection generally—the psychic is comparatively rare. It is something in past lives usually that determines these connections in this one, but the connection in this life is seldom the same as that of the past which determined it.

*  *  *

I can understand the shock your wife's catastrophic death must have been to you. But you are now a seeker and sadhak of the Truth and must set your mind to rise above the normal reactions of the human being and see things in a larger greater light. Regard your lost wife as a soul that was progressing through the vicissitudes of the life of Ignorance—like all others here; in that progress things happen that seem unfortunate to the human mind and a sudden accidental or violent death cutting short prematurely this always brief spell of terrestrial experience we call life seems to it especially painful and unfortunate. But one who gets behind the outward view knows that all that happens in the progress of the soul has its meaning, its necessity, its place in the series of experiences which are leading it towards the turning-point where one can pass from the Ignorance to the Light. He knows that whatever happens in the Divine Providence is for the best, even though it may seem to the mind otherwise. Look on your wife as a soul that has passed the barrier between two states of existence. Help her journey towards her place of rest by calm thoughts and the call to the Divine Help to aid her upon it. Grief too long continued does not help but delays the journey of the departed soul. Do not brood on your loss, but think only of her spiritual welfare.

*  *  *

What has happened must now be accepted calmly as the thing decreed and best for his soul's progress from life to life, though not the best in human eyes which look only at the present and at

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outside appearance. For the spiritual seeker death is only a passage from one form of life to another, and none is dead but only departed. Look at it as that and shaking from you all reactions of vital grief,—that cannot help him in his journey,—pursue steadfastly the path to the Divine.

*  *  *

Of course, that is the real fact—death is only a shedding of the body, not a cessation of the personal existence. A man is not dead because he goes into another country and changes his clothes to suit that climate.

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