methods, so as not to have to interrupt a process that has already
started.
So the way to limit procreation is by using contraceptives?
In your world it is advisable not to conceive more children than you are
willing to be responsible for and contraception is the way to do this
without harming any incarnating spirit. In advanced worlds, in order for
a being to be conceived, something more than having a sexual
relationship is required, and depending on the evolutionary needs
more or fewer children incarnate.
But if, for some reason, the mother doesn ́t want to have children, but
didn ́t take the necessary measures...
Then she will be willing to admit that when she incarnates in
subsequent lives, her mother may decide to abort her pregnancy for
similar reasons for which she had to do so, because the spirit that
aborted as a mother in one life risks being aborted as a baby the next
time she is due to incarnate. Alternatively, she might not be able to
conceive in a subsequent incarnation, because when she was able to
conceive, she didn ́t want to make use of this ability to conceive. This
occurs, because the law of cause and effect will confront us with
exactly the same circumstances as those that we have created. Do
you know that a lot of the problems between parents and children are
brought about by abortions or attempts to abort? If the incarnating
spirits are not sufficiently evolved, they may refuse to accept the father
or mother that tried to stop their chance of incarnating and they may
well try to take revenge on them from the spiritual world, influencing
them in a negative way. If they finally do incarnate, the unconscious
memory of what they experienced during pregnancy could turn into
feelings of animosity towards themselves or the parents who rejected
them. They could even stay traumatized and be born with a physical
or mental illness.
Is there no circumstance in which abortion is acceptable from the
spiritual point of view? Several extreme cases come to mind, such as
the risk of the mother dying, or conception resulting from rape, or in the
case of the child presenting malformations?
In the first two cases it is acceptable, especially when there is an
obvious risk of the mother dying, because when choosing between the
life of a being that has not been born and one that has been, it is
preferable to opt for the latter. In the case of conception resulting from
rape, the free will of the mother prevails over the right of the spirit to be
born and, as conception has taken place against her will, she has the