Short Answer
They do not rush. The appearance of rushing is an artefact of viewing the process from within linear time. From the soul's perspective, there is no gap between lives that feels like waiting, because time does not operate the same way outside physical incarnation. A soul can go directly from one life to the next — not after a waiting period, but because the ideas and emotions held at the moment of death immediately generate the next compatible experience. What looks like rushing from the perspective of the living is simply the absence of time as we understand it. The soul does not experience a queue, a waiting room, or a countdown. It experiences the continuation of its own frequency.
The Full Picture
Time Dissolves at Death
Every speaker in the material agrees on this foundational point: time as experienced during physical incarnation is a product of the body and the agreements that come with being in a material world. The linearity of time — the sense that events happen in sequence, that the past is fixed and the future is unknown — is generated by the biological senses, the cycles of the planet (day and night), and the artificial timekeeping mechanisms of human civilisation. When the body dies, the soul loses the mechanism that generated its experience of linear time.
Mari Swaruu explains this in her discussion of ghosts: a soul observed haunting a location for decades from the perspective of the living may, from its own perspective, be passing through that place only once or a few times during its transition process. The apparent repetition — the ghost seen over and over in the same hallway — is a time loop that exists only when observed from the side of the living. From the soul's perspective, there is no loop. There is a single experience being processed at its own pace, in its own temporal frame.
This means the question itself contains a false premise. It assumes that the soul experiences the gap between lives the way a living person would — as a period of duration, of waiting, of being somewhere and wanting to be somewhere else. But without the body's time-generating apparatus, there is no duration in that sense. The soul experiences what it experiences, and the next experience arrives when it arrives, without the framework of "sooner" or "later" that linear time imposes.
Consciousness Goes Where Ideas Take It
Za'el provides the most direct explanation of what happens at the moment of death. He states that when a person dies, their consciousness is redirected to where their vibration and thoughts make them compatible. There may be no intermediate step at all. A person named Paul, dying in a state of loneliness and feeling misunderstood, may find their consciousness immediately embodying a moment in another person's life where that exact emotional frequency is being experienced — entering as what amounts to a walk-in at a moment of matching vibration.
This process does not occur in sequence. Paul does not die, wait, review his life, make a plan, and then incarnate as Gabe. Paul's consciousness, shaped by the ideas he holds at death, generates the next compatible experience directly. The "next life" is not after the current one in any temporal sense. It is the manifestation of the frequency the soul holds when it loses the body's perception filter.
Za'el explicitly states that you can manifest things into the past from this perspective. A soul dying in 2025 can incarnate into a life in the Middle Ages, because the connection is not temporal but vibrational. What the soul experiences after death is determined by frequency, not by calendar position. The appearance of sequential reincarnation — life one, then life two, then life three — is how the process looks from within linear time. From outside it, all lives exist simultaneously as expressions of the soul's total frequency.
The Two-Generation Framework
Swaruu of Erra mentions that souls typically wait about two generations before re-entering a new incarnation. This appears to contradict the idea that time does not apply. But the contradiction resolves when you understand that this two-generation gap is observed from the Earth side — it is a statistical pattern in how reincarnations cluster when mapped onto Earth's timeline, not a description of what the soul experiences during that gap.
From the soul's perspective, there may be no gap at all. Or there may be an extended period in the afterlife environment — an active, creative space where the soul manifests its reality from its own frequency. Time in the afterlife is subjective. What feels like a brief reflection to the soul may correspond to decades of Earth time. What feels like an eternity of processing may correspond to moments.
The two-generation pattern likely reflects practical factors: the soul needs a world that has changed enough from its previous incarnation to provide genuinely new experience, and it needs the people it knew to have mostly moved on so that the new life is not entangled with the residue of the old one.
Soul Looping Creates the Appearance of Urgency
Yazhi's description of soul looping adds another dimension. Some souls do appear to reincarnate rapidly — not because they are rushing, but because they are stuck. A soul fixated on an unresolved situation, an attachment, or a need to "get it right" will repeat variations of the same incarnation over and over. From within linear time, this looks like the soul is frantically cycling through lives. From the soul's perspective, it may be experiencing the same essential situation in a continuous loop, unable to release the attachment that keeps generating the pattern.
This is not rushing. It is stuckness. The soul is not eager to return — it is unable to stop returning because the frequency it holds at death is identical to the frequency that generates the same type of incarnation. The loop breaks not through faster cycling but through a shift in the ideas the soul carries. When the attachment loosens, the frequency changes, and the pattern dissolves.
The Afterlife Is Not a Waiting Room
Swaruu of Erra describes the afterlife as an active creative environment where thoughts manifest immediately. The soul can meet loved ones, plan future incarnations, explore different realms, or choose not to reincarnate at all. This is not a holding pattern between flights. It is a full experiential environment generated by the soul's frequency.
The reason some souls seem to return quickly and others seem to take centuries is not about eagerness or reluctance. It is about frequency. A soul with strong attachments to physical experience will generate a frequency that pulls it back into incarnation. A soul with fewer attachments will naturally spend longer in higher-frequency astral environments before the pull of a new experience draws it in.
Yazhi adds a critical caveat: the afterlife does not remove the Matrix. The soul carries its ideas, beliefs, and limitations with it at death. A soul that died believing in heaven will manifest something that looks like heaven. A soul that died in fear will manifest an environment shaped by that fear. And a soul that died with a burning desire to fix something will immediately begin generating the circumstances for a new attempt. The speed of reincarnation, to the extent that speed means anything outside linear time, is a function of the intensity of the soul's remaining attachments.
Za'el Dissolves the Temporal Framework Entirely
Za'el's contribution is the most radical. He argues that soul agreements do not occur "before" birth because "before" has no meaning in the constant now. The entire framework of pre-birth planning, afterlife review, and subsequent incarnation is a narrative imposed on a process that does not occur in sequence. All of it happens in the now — the planning, the living, the dying, and the next living are simultaneous from the perspective of the consciousness that encompasses them all.
This means the question "why do souls rush to reincarnate" is like asking "why does the left side of a painting rush to become the right side." The painting exists all at once. The sense of movement from left to right is generated by the viewer scanning it. Similarly, the sense of a soul rushing from one life to the next is generated by observing from within linear time. From outside that framework, the lives are not sequential events but aspects of a single consciousness expressing itself across multiple frequencies simultaneously.
Evolution of Understanding Across Speakers
Swaruu of Erra provides the practical observations: the two-generation pattern, the active creative afterlife, the soul's choice to return or not, and the framework of soul looping as attachment-driven repetition. Mari Swaruu adds the perceptual dimension through her ghost material: time loops exist only from the living's perspective, and the dead experience time completely differently. Za'el delivers the most philosophically complete dissolution of the question, arguing that time between lives is a construct with no reality outside the incarnated viewpoint, that consciousness goes directly where ideas take it, and that sequential reincarnation is a narrative artefact. Yazhi bridges these perspectives with her observation that the afterlife does not remove the Matrix — what you carry at death shapes what you experience next — and her framework of soul looping as frequency-based repetition rather than sequential urgency.
Key Transcript References
| Transcript | Speaker | Key Content |
|-----------|---------|-------------|
| Z-009 | Za'el | Consciousness goes where ideas take it at death; can go directly from one life to next with no intermediate step; can incarnate into the past; dying emotions generate matching incarnation; no escape by ending life early |
| Z-006 | Za'el | Soul agreements in constant now, not sequential before-birth planning; temporal framework dissolved |
| S-123 | Mari | Time loops only exist from perspective of living; ghost not trapped for decades — passing through once in its own temporal frame; time desynchronises between realms |
| 021 | Swaruu 9 | Two generations between incarnations (observed pattern); afterlife as active creative environment; soul plans next life |
| 062 | Swaruu 9 | Afterlife governed by frequency; Law of Mirrors; immediate manifestation in higher planes |
| 173 | Yazhi | Soul looping from attachments; frequency match drives incarnation; repetition until attachment loosens |
| 131 | Yazhi | Disincarnation does not remove Matrix; soul carries ideas and limitations at death |
| 112 | Yazhi | Earth as simulation; etheric memory implants; free will within designed parameters |
| S-156 | Mari | Veil of forgetfulness; past-life experience forms current personality from unconscious; death as natural process |
| 034 | Swaruu 9 | Soul as accumulated experience; three stages of development; identity built through incarnation |