THEORIES OF REINCARNATION
INVOLVING THE KABBALAH
I was once told by 'spirit'.
To become a higher being you have to have 613 mitzvot
or reincarnations to learn all lifes lessons before
you can move on to the higher realms. Sometimes if
one has learnt all the lessons but has not gone through
the required amount of mitzvot they will touch the
earth plane briefly to make up the number.
Over the centuries the concept of transmigration of
souls or reincarnation developed and found serious
followers, and by the 12th century it became an established
part of the Kabbalah. Apparantly there are three different
forms of soul the first being 'Gilgul' meaning, in
this context, the transmigration of the soul. Generally,
this a natural sequence in the life of the soul, which
must occupy various bodies to learn the many lessons
it needs before it can be free to reunite with 'God'.
The soul simply enters the body at birth (not at conception),
just as the infant is about to leave the mother's
body, and prepares to live whatever normal life span
has been allotted to it.
The second form of transmigration is
the Dybbuk (the film 'Unborn' is about this type of
soul), a disembodied spirit possessing a living body
that belongs to another soul. These spirits can enter
the body for various reasons. It has been hinted that
they may be non-human demons. Now it is assumed they
are the spirits of people who have died. The Dybbuk
may be the soul of a sinner which is wandering the
earth, and who wishes to escape the punishment of
eternal damnation or another form of soul punishment.
The Dybbuk may also be seeking revenge for some evil
that was done to it while it lived. It may be lost,
and may simply be seeking a Rabbi who would be able
to help it and send it on its way. The living person
may or may not know that a Dybbuk is occupying his
or her body, or they may be 'possessed' by it.
The third form is the Ibbur. This is the most positive
form of possession, and yet, the most complicated.
It happens when a righteous soul decides to occupy
a living person's body for a time, and joins, or spiritually
"impregnates" the existing soul. Ibbur is
always a temporary possession. The living person has
to have given consent for the Ibbur to inhabit their
body although they may or may not know that they have
done so. The reason for Ibbur is always benevolent
-- the departed soul wishes to complete an important
task, to fulfil a promise, or to perform a Mitzva
(a religious duty) that can only be accomplished in