Rogo's discussion of his "explanatory model" continues below:
"Either the craving of the constellation for existence drives it to attach itself to a new life, or the developing consciousness [of the embryo] latches onto one or more of these personalities of its own accord. A case of the former might express itself in those [reincarnation] cases that look like 'possession,' in which the personality of the living person will temporarily transform into that of the donor. We saw this process at work in the case of Uttara Huddar [pp. 150-155], and to a lesser degree during the strange trances to which Kumkum Verma [pp. 49-51] was prone. The outcome of the second process might be a more passive expression, in which the child merely assimilates some of the memories of the donor [deceased] personality."
"This linkage is not really reincarnation, since the developing life is only tapping the resources of the donor personality's surviving memories and dispositions. The infant's own spiritual essence is not being taken over by, or emerging from, the donor in any real sense. So we might sum this all up by saying that at birth, an infant is complete with its own burgeoning personality. But it is born with a psychic heritage based on its prenatal contact with 'the dead'."
"This theory can account for birthmark cases as well as for the emergence of past-life memories and phobias. Because an unborn child has few psychological resources of its own, any surviving personality constellation with which it comes in contact is bound to exert a strong influence."
"This general framework also helps explain why so many 'reincarnated' children recall violent past-life deaths. It may be that people who die violently shed particularly dynamic or tightly integrated memory constellations. They might especially strive for existence and might more readily attach themselves to a newly developing life or hold out a greater attraction to the developing infant."
"It is likely that we all harbor memories of our psychic heritage deep within our subconscious minds. It is not unthinkable that we can make contact with memory traces left by these links by digging deeply into the subconscious.This is why such [memory] traces would tend to emerge during hypnosis, as a result of an LSD session, or during intensive psychotherapy. Any procedure that temporarily places the conscious mind in abeyance could allow these memory traces to surface or to be tapped. If the traces left by these prenatal psychic contacts are able to form into a subsystem within the living person's mind, he or she would be endowed with some amazing abilities. He or she might be able to speak a foreign language never learned or display precocious artistic and mechanistic skills and other talents."
"So, in conclusion, do I 'believe' in reincarnation? Based on the evidence [examined in my book], I suppose that I should say that I do: but not in reincarnation of the soul, but in the fact that certain apparently vanished memories and traits of [a deceased] personality can actually be born again [in a living human being.]"
D. Scott Rogo. The above has been abridged and collated from his book The Search for Yesterday, pp. 215-218.
Go back to review of Rogo's book.