Foreword.

 

This book is a collection of writings about deep matters related to subjects of intelligence, knowledge, science, materialism, ancient wisdom, ancient texts, paranormal phenomena, mind, yoga, life, death, natural phenomena, nature, consciousness, reincarnation, spirituality, supernatural powers, physics, meta-physics, the universe, religion, and philosophy. This book is suitable for young people around the ages of 13 to 30 and for those who are interested in learning about deep matters in the universe. This book is a profound, deep, and intricate book that contains information related to complex matters in the universe. This book is for people who like to explore mysterious truths about the universe. A book for thinkers. For those who want to know the unknown. And the book is free to download on the internet. 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Profound Thoughts of a Great Man.

 

Greatness is not merely an attribute bestowed upon an individual by characteristics of their achievements or accolades. It is a reflection of the depth and breadth of their thoughts, their insatiable curiosity, wisdom and their relentless pursuit of truth. A great man is one who ponders upon questions that transcend the mundane, questions that delve into the very essence of existence and reality. This writing aims to shed light on some of these profound thoughts that distinguish a great man from the rest.

 

The Workings of the Universe:

 

One of the most significant questions that intrigues a great man is the mystery of the universe. How did it come into being? What are the laws that govern it? What is its ultimate fate? These questions are not merely academic, but have profound implications for our understanding of ourselves and our place in the cosmos. A great man is one who is not content with superficial explanations, but seeks to unravel the complex tapestry of the universe, one thread at a time.

 

The Mechanism of Nature:

 

Closely related to the question of the universe is the mystery of nature. A great man is one who is in awe of the beauty and complexity of the natural world, and seeks to understand the underlying mechanisms that drive it. From the intricate dance of the planets to the delicate balance of ecosystems, a great man is one who sees the hand of a master craftsman at work, and seeks to decipher the blueprint of creation. He tries to understand the true nature.

 

The Conquest of Death:

 

One of the most universal and enduring questions that haunts a great man is the mystery of death. Is it the end of the road, or merely a pit-stop on a larger journey? What lies beyond the veil of mortality? A great man with wisdom is one who is not content with merely accepting death as an inevitable fact of life, but seeks to understand its true nature, and perhaps, even find a way to conquer it.

 

The Alleviation of Suffering:

 

Another question that weighs heavily on the mind of a great man is the problem of suffering. Why is there pain and sorrow in the world? How can we alleviate it? A great man is one who is not only sensitive to the suffering of others, but also proactive in seeking solutions to mitigate it. A great man with wisdom is one who is committed to the cause of alleviating suffering or finding an eternal solution to the suffering.

 

The Ultimate Truth:

 

Perhaps the most profound and elusive question that a great man grapples with is the nature of truth itself. What is the ultimate reality? What is the true nature? Is there a grand unifying theory that can explain everything? A great man is one who is not content with dogmatic or parochial views of the world, but seeks to transcend the boundaries of culture, religion, and ideology in the pursuit of a deeper, more universal and real truth.

 

The Eternal Nature:

 

Finally, a great man is one who ponders upon the nature of eternity. Is time an illusion, or a fundamental aspect of reality? What is the meaning of life in a universe that may be infinite in extent? A great man with wisdom is one who is not only concerned with the here and now, but also with the grand tapestry of past, present, and future, and seeks to understand the role that we play in this cosmic drama.

 

In summary, the thoughts of a great man are not confined to the narrow and the mundane, but encompass the broadest and deepest questions of existence, nature, universe and reality. They are not merely intellectual exercises, but have profound implications for our understanding of ourselves and our place in the cosmos. As we strive to achieve greatness in our own lives, let us be inspired by these profound thoughts of a supreme man, and seek to cultivate a mind that is curious, courageous, and committed to the pursuit of truth…

 

 

 

Brain-Dead but Alive? Case of the Beating-Heart Cadaver.

 

The concept of brain death is widely accepted in the medical and legal communities as the complete and irreversible loss of all brain function, including brainstem function. When an individual is determined to be brain-dead, they are legally and clinically dead, as the brain is responsible for maintaining the body's overall functioning and integration. However, the individual's heart may continue to beat for a period of time with the use of mechanical ventilation and other life-sustaining treatments, leading to the phenomenon of the "beating-heart cadaver" or "heart-beating donor." This raises a number of ethical and philosophical questions, including the nature of consciousness and the relationship between the brain and the mind.

 

The Case of the Beating-Heart Cadaver:

In cases where an individual is determined to be brain-dead but their heart continues to beat, the use of machines is often done for the purpose of organ donation. The individual's organs can be removed and transplanted into other individuals who are in need of them, potentially saving multiple lives. However, the idea of a body that is technically dead but still functioning with the help of machines is a controversial one, and has led to debates over the definition of death and the ethics of organ donation.

 

The phenomenon of the beating-heart cadaver also raises questions about the nature of consciousness and the relationship between the brain and the mind. If the brain is completely and irreversibly dead, how is it possible for the body to continue functioning, even with the help of machines? And if the body is technically dead, but the heart is still beating, is there some form of consciousness or awareness present? What is the true nature of this case?

 

These questions touch on one of the greatest mysteries of science, religion and philosophy: the nature of consciousness and the relationship between the brain and the mind. While the brain is clearly involved in the process of consciousness, the exact nature of this relationship is still not well understood. What we know is little. Some materialistic scientific theories suggest that consciousness arises from the complex interactions of neurons in the brain, while other theories and philosophies propose that consciousness is a fundamental aspect of the universe, like space and time, and that the brain simply acts as a receiver or filter for this universal consciousness.

 

The idea that consciousness is not solely located in the brain is supported by a number of phenomena, including near-death experiences, out-of-body experiences, and the use of psychedelic drugs, which can all produce profound changes in consciousness and perception that are not easily explained by brain activity alone. Science is still unable to explain everything. Despite the advances and discoveries made through scientific research, there remain aspects of the universe, nature, or existence that science has not yet been able to fully understand or explain.

 

The phenomenon of the beating-heart cadaver is a complex and controversial one, touching on issues of ethics, the definition of death, and the nature of consciousness. While the brain is clearly involved in the process of consciousness too, the exact nature of this relationship is still not well understood, and the idea that consciousness is not solely located in the brain is supported by a number of phenomena.

 

Ultimately, the mystery of consciousness is one that may never be fully solved by the materialistic science, as it touches on the deepest questions of existence and the nature of reality. However, by continuing to explore and investigate the nature of the mind and consciousness, we may gain valuable insights into the human experience and the mysteries of the universe…

 

 

 

What is a Near Death Experience?

 

Near-death experiences (NDEs) are profound and often life-changing events that have been reported by people from all walks of life and all parts of the world. NDEs typically occur when a person is on the brink of death or in a state of clinical death, and they often involve a range of mystical and spiritual experiences that are difficult to explain or understand.

 

One of the most common features of NDEs is a sense of leaving the body and floating above it, often accompanied by a feeling of peace, serenity, and detachment. Some people also report seeing a bright light or a tunnel, and encountering deceased loved ones, spiritual beings, or other entities. Many NDEs also involve a review of one's life, where the person is able to see and understand the consequences of their actions and decisions, and to experience a sense of compassion, forgiveness, and love.

 

NDEs can have a profound and lasting impact on a person's life, and they often lead to a greater sense of purpose, meaning, and spirituality. Many people who have had NDEs report a heightened sense of awareness and intuition, and a greater appreciation for the beauty and wonder of the world around them. They may also experience a shift in their values and priorities, and a greater desire to help others and to make a positive difference in the world.

 

Despite the widespread reports of NDEs, there is still much debate and uncertainty about their nature and causes. Some researchers and skeptics argue that NDEs are simply a byproduct of the brain's response to trauma, stress, or lack of oxygen, and that they have no real spiritual or mystical significance. Others, however, argue that NDEs are evidence of a deeper and more profound reality that is beyond the physical and materialistic world, and that they offer a glimpse into the nature of consciousness, the afterlife, and the ultimate purpose of human existence.

 

Regardless of one's beliefs or opinions about NDEs, it is clear that they are a fascinating and complex phenomenon that deserves further study and exploration. By deepening our understanding of NDEs and their effects, we may be able to gain new insights into the nature of consciousness, the mind-body connection, and the mysteries of the universe. We may also be able to help those who have had NDEs to integrate their experiences into their lives, and to find a sense of meaning, purpose, and fulfillment in the process.

 

However, according to the ancient scriptures, the Near Death Experience is as follows: There happens the real death of that person, and they become a spontaneous invisible being for a short time. Then, after a while, due to the strong desire for the previous human life and belongings and powerful karma yet available for a human life, they die again from the spontaneous invisible spirit life, and their consciousness re-enters the human body. The ancient scriptures mention that when most of the spontaneous beings, such as spirits, die, their body vanishes instantly with a remainder.

 

In summary, what we know is little and near-death experiences are profound and often life-changing events that have been reported by people from all walks of life and all parts of the world. They typically involve a range of mystical and spiritual experiences that are difficult to explain or understand, and they can have a profound and lasting impact on a person's life. Materialistic modern science is incapable of explaining how Near Death Experiences occur. Despite the ongoing debate and uncertainty about the nature and causes of NDEs in materialistic scientific community, they are a fascinating and complex phenomenon that deserves further study and exploration by the modern science, and that may offer valuable insights into the nature of consciousness, the afterlife, various invisible beings, various invisible existences and the ultimate purpose of human existence…

 

 

Rise of Ghost & Paranormal Investigators in the United States.

 

Ghosts and paranormal phenomena have been a source of fascination and fear for centuries, and the United States of America is no exception. In recent years, there has been a surge of interest in the paranormal, with numerous television shows, movies, and books exploring the unknown and the unexplained.

 

This has led to the emergence of a new profession: the ghost and paranormal investigator. These individuals are dedicated to uncovering the truth behind reports of ghostly apparitions, strange noises, and other unexplained occurrences. They use a variety of tools and techniques, including electromagnetic field (EMF) detectors, thermal imaging cameras, and audio recorders, to gather evidence and attempt to communicate with any spirits that may be present.

 

In the United States, there are numerous organizations and individuals who offer ghost and paranormal investigation services. Some of the most well-known include the Atlantic Paranormal Society (TAPS), which was founded in 1990 and is based in Rhode Island. TAPS is perhaps best known for its hit television show, "Ghost Hunters," which aired on the Syfy network for 11 seasons.

 

Another prominent organization is the Ghost Research Society (GRS), which was founded in 1972 and is based in Illinois. The GRS is dedicated to the scientific study of ghosts and other paranormal phenomena, and offers a variety of resources and services to those who are interested in the field.

 

In addition to these organizations, there are numerous independent ghost and paranormal investigators who operate throughout the United States. These individuals often have a background in fields such as law enforcement, psychology, or engineering, and use their unique skills and perspectives to approach the investigation of paranormal phenomena.

 

While the field of ghost and paranormal investigation is still relatively new and largely unregulated, there are efforts being made to establish standards and best practices. The American Association of Paranormal Investigators (AAPI) is one such organization, which seeks to promote professionalism and ethical conduct in the field.

 

Despite the skepticism of some, the popularity of ghost and paranormal investigation shows no signs of slowing down. Whether driven by a desire to uncover the truth, a fascination with the unknown, or a simple love of a good ghost story, these individuals and organizations will continue to explore the mysteries of the paranormal for years to come.

 

In summary, the field of ghost and paranormal investigation is a rapidly growing and evolving profession in the United States. With numerous organizations and individuals offering their services, there is a growing effort to establish standards and best practices in the field. While the existence of ghosts and other paranormal phenomena remains a topic of debate and controversy in the materialistic scientific community and atheist community that does not believe in invisible creatures, the popularity of the field shows no signs of slowing down…

 

 

The Universe: Knowns & Unknowns.

 

The universe, a term that encapsulates everything that exists, is a thing of immense scale and complexity. It is a cosmic arena filled with stars, galaxies, planets, existences and other forms of matter and energy. While we have made significant strides in understanding the universe, it is important to acknowledge that what we know is just a tiny fraction compared to what we do not know.

 

Our understanding of the universe began with simple observations of the night sky. The advent of the telescope in the 17th century revolutionized our understanding, allowing us to see more that the universe is not just limited to the planets revolving around the Sun, but is teeming with stars and various galaxies.

 

In the 20th century, the development of new technologies, such as the Hubble Space Telescope, further expanded our knowledge. We discovered that the universe is not only vast but also expanding. We found evidence of the universe's early days, as we believe, such as cosmic microwave background radiation, and began to understand the forces and pwritings that make up the universe.

 

However, despite these advancements, the universe continues to present us with mysteries. One of the most significant is dark matter and dark energy. Dark matter is a form of matter that does not interact with light or other parts of the electromagnetic spectrum, making it invisible and extremely hard to detect. It is believed to make up approximately 27% of the universe. Dark energy, on the other hand, is a mysterious force that is causing the universe to expand at an accelerating rate. It is thought to make up about 68% of the universe.

 

Another mystery is the existence of exoplanets and the possibility of extraterrestrial life. While we have discovered thousands of exoplanets, the conditions and the potential for life on these planets are still largely unknown. The search for extraterrestrial life also extends to Mars, one of our neighboring planets, where signs of ancient life are being explored.

 

The universe's origins and its ultimate fate are also subjects of much debate and speculation. The Big Bang Theory is the most widely accepted explanation for the universe's origin by people, but it does not explain what caused the Big Bang or what (if anything) existed before it. Similarly, while we know that the universe is expanding, we do not know whether it will continue to do so indefinitely, or whether it will eventually collapse in on itself.

 

In summary, the universe is a vast and complex thing that we have only begun to understand. While we have made significant strides in unraveling its mysteries, what we know is dwarfed by what we do not know. The mysteries of dark matter and dark energy, the potential for extraterrestrial life, and the universe's real origins and ultimate fate are all questions that continue to puzzle and inspire wise men…

 

 

 

Shiva & Sumitra past life case.

 

A Case of the Possession Type in India With Evidence of Paranormal Knowledge.

 

(Credit for these reports goes to the respective owners. Credit for this report goes to Dr. Ian Stevenson, the father of reincarnation research. Dr. Ian Stevenson, a Canadian-born psychiatrist, is renowned as the father of reincarnation research. Over a span of more than 40 years, he meticulously studied cases of children who claimed to remember past lives, seeking evidence to support reincarnation. His influential work, including books like "Twenty Cases Suggestive of Reincarnation" and "Children Who Remember Previous Lives," brought scientific rigor to the field. Stevenson's research significantly advanced the understanding of consciousness beyond the physical body and continues to inspire ongoing studies into the human mind and existence.)

 

-Ian Stevenson, Department of Behavioral Medicine and Psychiatry, University of Virginia, Charlottesvill~: VA 22908.

 

-Satwant Pasricha, Department of Clinical Psychology, National Institute of Mental Health and Neurosciences (NIMHANS), Bangalore, India.

 

-Nicholas McClean-Rice, Department of Behavioral Medicine and Psychiatry, Universily of Virginia, Charlottesville, VA 22908.

 

Abstract: A young married woman, Sumitra, in a village of northern

India, apparently died and then revived. After a period of confusion she

stated that she was one Shiva who had been murdered in another village.

She gave enough details to permit verification of her statements, which

corresponded to facts in the life of another young married woman called

Shiva. Shiva had lived in a place about 100 km away, and she had died

violently there-either by suicide or murder-about two months before

Sumitra's apparent death and revival. Subsequently, Sumitra recognized

23 persons (in person or in photographs) known to Shiva. She also showed

in several respects new behavior that accorded with Shiva's personality and

attainments. For example, Shiva's family were Brahmins (high caste),

whereas Sumitra's were Thakurs (second caste); after the change in her

personality Sumitra showed Brahmin habits that were strange in her family.

Extensive interviews with 53 informants satisfied the investigators that

the families concerned had been, as they claimed, completely unknown to

each other before the case developed and that Sumitra had had no normal

knowledge of the people and events in Shiva's life. The authors conclude

that the subject demonstrated knowledge of another person's life obtained

paranormally.

 

The word possession designates a wide variety of conditions that psychiatrists,

psychologists, and anthropologists describe. It indicates that a person

has undergone such a marked change of behavior that other persons seem

no longer to be in contact with the ordinary personality of the affected

person.

Possession states occur widely in India (Carstairs & Kapur, 1976; Teja,

Khanna, & Subrahmanyam, 1970). ' Most psychiatrists, psychologists, and

anthropologists have emphasized the similarities between cases of the possession

type and diagnostic entities recognized in the West, such as multiple

personality and hysteria. Accordingly, they tend to use phrases such as

"possession syndrome" and "hysterical possession." They also, in varying

degrees, offer motivational explanations of the condition that depict it as

beneficial to the affected person in improving his status and perhaps resolving

internal and external conflicts. However, Claus ( 1979) cautioned against

psychological and sociological interpretations for all cases until we have

more information. Along the same line, Lewis (1 97 1, pp. 178- 179) wrote:

"Nothing after all is easier than leaping to conclusions and projecting our

own psychological assumptions and interpretations onto exotic evidence

which may correspond only in superficial detail with apparently similar data

in our own culture."

The question arises of whether some ostensibly possessed persons show

knowledge about the life of a deceased person that they could not have

obtained normally. We think that in a small number of cases the subjects do

show such knowledge. Cases of this kind are rare, and yet sufficiently well

known in India so that the Hindi word parakayapravesh ("entering into

another body") exists for designating them. One of us (I.S.) has studied

several cases of the type with evidence of paranormal knowledge2 and has

published reports of two of them (Stevenson, 19661 1 974a, 1983a). Their

occurrence and that of occasional other cases of ostensible possession with

evidence of paranormal processes, such as the case of Uttara Huddar (in

which the subject spoke a language she had not learned and assumed the

personality of a deceased woman completely unknown to her family) (Stevenson

& Pasricha, 1979; Stevenson, 1984), have encouraged us to search

for new cases of the possession type with evidence of paranormal processes.

Such evidence is not easily obtained. The ostensibly possessing personalities

(when not gods or godlings) are usually persons known to the subject or

about whom the subject may easily have learned normally. In cases of this

type it is difficult to obtain satisfactory evidence of the subject's having

knowledge paranormally acquired. We believe we have satisfied this criterion

in the case we now report. It involves two completely unrelated and

unacquainted persons. Their families lived in widely separated towns and

villages, and the informants' testimony warrants believing that they had had no contact with each other before the case developed.

 

Case Report:

Summary of the Case and its Investigation:

When this case developed, the subject, Sumitra Singh, was a young married

woman of about 17. She was living with her husband and their one

child in her husband's family home (according to the custom in India) in the

village of Sharifpura, in the Farrukhabad District of the State of Uttar

Pradesh, India. Early in 1985 she began to develop episodes of loss of

consciousness with eye-roll movements and clenching of the teeth. Sometimes

she would speak during these trance-like states, and one day in July

she predicted that she would die three days later. When the predicted day

(July 19) came, she seemed to die. At least members of her family and other

villagers considered her dead, because she was pulseless and apneic, and her

face was drained of blood like that of a dead person. They had begun

grieving and also preparing for Sumitra's funeral, when she unexpectedly

revived.

Following a brief period of confusion Sumitra began to behave like a

different person. She did not recognize the people around her and said that

her name was Shiva and that she had been murdered by her in-laws at a

place called Dibiyapur. She rejected Sumitra's husband and child and asked

to be taken to Shiva's two children. She stated many details that were

subsequently found to correspond with the life of another young married

woman, Shiva Diwedi, who had died violently-whether from murder or

suicide is still unclear-at Dibiyapur on the night of May 18- 19, 1985, that

is, two months before Sumitra's apparent death and revival. Shiva's parental

family believed that her in-laws had murdered her and then attempted to

simulate suicide by laying her body on railway tracks nearby. Her father,

Ram Siya Tripathi, filed a complaint, and this instituted a judicial inquiry.

Reports of Shiva's death and of the legal proceedings appeared in newspapers

published in Etawah, the district town where Ram Siya Tripathi

lived.

Sumitra's in-laws said that they knew nothing of a Shiva who had died at a

place called Dibiyapur. At first they thought that Sumitra had gone mad and

later that she had become possessed by a discarnate spirit; but they made no

attempt to verify what she was saying. It was about a month before Ram

Siya Tripathi learned about Sumitra's statements. This occurred, almost

accidentally, when he heard a rumor, while he was visiting Dibiyapur, that

his deceased daughter had taken possession of a girl in a distant village.

Nearly two more months elapsed before he was able to verify this information

by having someone from a village called Murra, which is close to

Sharifpura, visit Sumitra and her family.

The information gathered corresponded to facts in the life of Ram Siya's

deceased daughter, Shiva, and so on October 20, 1985 Ram Siya went

himself (accompanied by a relative) to Sharifpura, where Sumitra recognized

him and said she was his daughter. Sumitra also recognized in Sharifpura

and Etawah (where she visited Ram Siya during the following days) at

least 13 members of Shiva's family and circle of friends.

In addition to Sumitra's statements about the life of Shiva and her recognitions

of persons Shiva had known, she showed a marked change in behavior.

Sumitra's family belonged to the Thakur caste and they were villagers

with almost no education; Sumitra herself had had no formal education,

although she could read and write a little. The Tripathis, on the other hand,

were Brahmins and middle-class urbanites. Ram Siya was a lecturer in a

college, and Shiva had been educated up to the level of earning a B.A.

degree. After her revival, Sumitra's behavior changed from that of a simple

village girl to that of a moderately well-educated woman of higher caste and

more urban manners, who could now read and write Hindi fluently.

The case came to our attention soon after the first exchanges of visits

between the families concerned. The Indian Express published a report of

the case on October 26, 1985. One of I.S.'s correspondents in India noticed

this and sent a copy of the report to him. At about the same time a correspondent

in northern India sent to S.P. a copy of a report of the case in a

Hindi newspaper, Dainik Jagran, that had appeared on October 23, 1985.

 

Methods of Investigation:

Our principal method of investigation was interviews with informants,

particularly firsthand witnesses of the apparent death of Sumitra and the

change in her personality that followed her revival; but we spent almost as

much time interviewing the members of Shiva's family.

We were able to begin our interviews within three weeks of learning about

the case. In November 1985, S.P. conducted a series of interviews with some

of the principal informants for it. These included Sumitra and her motherin-

law, Shiva's parents, and one of Shiva's maternal uncles.

In February and March 1986, we worked together on the case for seven

days. We interviewed again all but one of the persons S.P. had interviewed

earlier. In addition, we interviewed numerous other informants for the case,

especially in Sumitra's village of Sharifpura. We met her father in his village,

Angad ka Nagla. We had to seek out other informants in four other towns

and villages of the Farrukhabad District and the neighboring districts of

Etawah, Mainpuri, and Hardoi.

In November 1986, February 1 987, and October 1987 two of us (I.S. and

S.P.) spent another 10 days on fieldwork for the case. During these three

periods we interviewed (in Dibiyapur) Shiva's husband and father-in-law,

whom we had not met earlier. We also interviewed informants who had

connections through marriage or trade with more than one of the communities

involved in the case; we intended these interviews to help us to assess the likelihood that information about Shiva's life and death could have reached

Sumitra's family along normal lines of communication. We also, during this

later phase of the investigation, had new interviews with some previous

informants, including Sumitra and her husband and Shiva's parents.

By the end of our investigation in October 1987 we had interviewed 24

members of Sumitra's and Shiva's families, and we had interviewed all the

more important witnesses among these persons two or more times. In addition,

we had interviewed another 29 persons who were able to furnish

background information, especially that mentioned above concerning communications

between the communities involved in the case.

During the interviews S.P. made notes, mostly in Hindi, and also acted as

principal interpreter for I.S. and N.McC-R., both of whom made notes in

English, as nearly verbatim as possible. During a few special interviews we

made tape recordings only, or in addition to making notes.

In our interviews we gave particular attention to the following aspects of

the case: the preceding illness, apparent death, and revival of Sumitra; the

possibilities for normal communication of information about Shiva's life

and death to Sumitra and her family; and the circumstances under which

Sumitra, after her revival, identified Shiva's family in person and in photographs.

In addition to our interviews we obtained copies of newspaper reports

(published in Etawah) of Shiva's death and of Ram Siya Tripathi's allegations

that her in-laws had murdered her. We also obtained copies of the

photographs of Shiva's family in which Sumitra had correctly identified

persons normally unknown to her before the change in her personality.

One of us (I.S.) has published elsewhere further details of the methods

followed (Stevenson, 19661 1974a, 1975).

 

Relevant Facts of Geography and Possibilities for Normal Communication

Between the Families Concerned:

This case occurred in the Farrukhabad and Etawah Districts of the State

of Uttar Pradesh. Etawah is a small city of about 100,000 inhabitants located

approximately 500 km southeast of Delhi. It is a district town on the

main line of the railway that joins Delhi to Kanpur (about 250 km east of

Etawah) and, ultimately, to Calcutta. Shiva's parents lived in Etawah from

the time she was three years old until the case developed.

After her marriage Shiva moved to the home of her in-laws at Dibiyapur,

which is about 55 km east of Etawah. Almost adjoining Dibiyapur is the

railway station of Phaphoond, which is on the main railway line linking

Etawah and Kanpur.

Sharifpura, the village where Sumitra was living when the case developed,

is just outside the Etawah District in the Farrukhabad District, about 65 km north of Etawah and about 100 km (in a direct line) from Dibiyapur. Some

of Sumitra's in-laws lived in the town of Sikandarpur, which is about 30 km

farther north and west from Sharifpura, in the Farrukhabad District.

Angad ka Nagla, where Sumitra's father lived, is about 15 km east of

Sharifpura and perhaps slightly south.

Informants for Sumitra's side of the case said that they had no previous

acquaintance with Shiva's family, and members of Shiva's family similarly

said they were completely ignorant of Sumitra's family before the case

developed. Apart from the long (for India) geographical distances between

the families, they were further separated by significant differences of caste,

education, and economic position.

Strong support for the informants' denial of prior acquaintance (or

knowledge about each other) comes from the slow and roundabout manner

in which Shiva's family learned about the personality change in Sumitra.

Sumitra's father and her in-laws made no attempt to verify her statements

about Shiva. Word about them first reached the neighboring village of

Murra, which is 2 km from Sharifpura. From there it traveled to Dibiyapur

apparently conveyed by women of Murra who had married and were living

there. Ram Siya Tripathi, on a visit to Dibiyapur, heard a rumor that his

dead daughter had taken possession of a girl in a distant village called

Sharifpura. However, he had never been to Sharifpura and did not even

know where it was located. After another two weeks he learned about a man

called Ram Prakash Dube, a native of Murra who was living in Etawah, but

whom he had not previously known. He asked Ram Prakash Dube to

inquire in Murra about the truth of the account he had heard in Dibiyapur.

The monsoon rains led to further delays. When Ram Prakash Dube next

visited Murra, he looked into the story and confirmed its main outlines to

Ram Siya Tripathi, who, as we have mentioned, then went to Sharifpura

and had his first meeting with Sumitra on October 20, 1985. This was

exactly three months after Sumitra's apparent death and revival. We believe

that if the families concerned had been previously acquainted or had had

any lines of communication through mutual acquaintances, they would

have exchanged information about Sumitra's change of personality much

sooner than they did.

If Ram Siya Tripathi had not complained to the police about the unseemly

haste with which his daughter's body had been cremated (as we shall

describe below), few persons outside those immediately concerned would

have heard about her death. However, when the police began to investigate

the matter, the newspapers of Etawah took notice and published accounts of

Shiva's death and of the judicial inquiry. Some of the newspapers carrying

these reports reached Sikandarpur, where persons who might have come in

contact with the family of Sumitra's mother-in-law read them. At least one

newspaper with a report also reached a reader of Sharifpura. The brother of

the headman of Sharifpura said that he had read about Shiva's death in a

newspaper before the change in Sumitra; but he gave the matter little attention

at the time. The headman himself, a schoolteacher, said that he learned

about Shiva's death only after Sumitra's changeover. In addition, we learned

of two traders who went regularly between Sharifpura and Etawah on business.

After the case developed one of them became acquainted with Ram

Siya Tripathi, but had not known him earlier.

Members of Sumitra's family said that they had heard nothing about

Shiva's death before Sumitra's death, revival, and personality change. However,

in view of the circulation of some newspapers in their area, and of

some trading between Sharifpura and Etawah, it is best to assume that they

might have learned of Shiva's death and perhaps also learned about some of

the allegations of suicide and homicide that figured in the newspaper reports.

(There was no radio station in the area. Some television had been

introduced at Etawah only [Sharifpura had no electricity], but it only relayed

programs from Delhi and broadcast no local news.) The newspaper

reports included some of the names of Shiva's parental family and in-laws.

The important question remaining is, therefore, whether Sumitra, after the

change in her personality, demonstrated knowledge and behavior corresponding

to Shiva's life that went beyond the information available in the

newspapers reporting the death of Shiva and the related judicial inquiry.

 

The Life, Last Illness, Apparent Death, and Revival of Sumitra:

Sumitra was born in (probably) 196S3 in Ahmedabad, Gujarat, where her

father, Chotte Singh, had gone for employment in one of the many textile

mills there. He was a native of Angad ka Nagla, a village of the Etawah

District. He and other members of his family belonged to the Thakur caste.

Sumitra's early life was unusual in the degree to which she lived separated

from one or both of her parents. The separations reflected her father's efforts

to break out of the life of a village cultivator and become a steady wageearner.

Because of her parents' movements Sumitra lived for about eight years

with an older cousin, Phool Mala, in the village of Birpur, in the neighboring

district of Mainpuri. Sumitra never attended school, but Phool Mala taught

her the elements of reading and writing. Phool Mala herself had gone to a

primary school only for a year or two, and she had mainly learned to read

and write at home. She taught Sumitra as much as she knew. She said that

Sumitra could read the Ramayana and was able to write a letter. Sumitra's

father told us (incorrectly) that she could not write at all, and her husband

said that she could write "a very little like a child in kindergarten." He

thought that she was (when he knew her) unable to write a letter, but we

learned that she had occasionally done this.

Sumitra's mother, Ganga Devi, died in 1979, when Sumitra was about 1 1.

In childhood Sumitra enjoyed good physical health. When she was about

13 (in 198 l), she was married (in the Indian style of arranged marriages) to

Jagdish Singh and moved to her husband's village of Sharifpura, which is

about 15 km from Angad ka Nagla, where her father was then living. Sumitra's marriage to a considerable extent repeated the pattern of separations

that she had experienced in childhood, because her husband, like her father,

went to a city (in his case, Delhi) trying to obtain regular employment, and

he was often away from Sharifpura for months at a time. After three years of

marriage, Sumitra gave birth to a baby boy in December, 1984. A month or

two later, early in 1985, she began to suffer from periods of loss of consciousness

or trance in which her eyes would roll upwards and she would

clench her teeth. She seemed not to have fallen suddenly in any of these

episodes. The spells lasted varying times-from a few minutes to a whole

day. Sometimes Sumitra would say afterward that Santoshi Ma4 had possessed

her. On two occasions she was seemingly possessed briefly by discarnate

personalities. One of these communicating personalities said that she

had been a woman of Sharifpura who had drowned herself in a well; the

other (a male) said that he had been a man of another state in India. She

gave some particulars about this latter life that have not been verified and

are probably unverifiable.

During these episodes of apparent possession, Sumitra's condition sufficiently

troubled her family so that they consulted local healers. Of these the

most prominent was a man called Vishwa Nath. He was a distant relative of

the family, a cultivator regularly, and without experience in other cases like

Sumitra's. Nevertheless. he seemed to have a pacifying influence on her. He

himself at times went into trances when he would be possessed, as he would

say afterward, by the Hindu god Hanuman.

Vishwa Nath's intervention did not arrest Sumitra's episodes of trance;

and, as we described earlier, she predicted her death, and three days later (on

July 19, 1985) she lost consciousness and seemed to die. We questioned

several eyewitnesses of this event. Her respiration and pulse stopped and her

face became drained of blood like that of a dead person. A considerable

group of persons surrounding Sumitra were convinced that she had died,

and some began to cry. It was proposed to put her body on the ground (a

Hindu ritual performed for persons who are thought about to die or who

have died). Sumitra seemed to be dead for a period estimated by her fatherin-

law and brother-in-law as about five minutes. Some other informants

thought that she had been dead for much longer than five minutes before

she revived, but we think they may have estimated the onset of death from a

time when her breathing became shallow and barely perceptible. No doctor

was in or near the village, so Sumitra's heart was not auscultated, and we

have reported the villagers' judgment that Sumitra was dead without asserting

ourselves that she was.

When Sumitra revived she did not recognize her surroundings including

the people of her husband's family. She said little or nothing for a day after

her revival. Then she began to say that she was Shiva and to describe details

of the life and death of Shiva. We shall summarize her statements about

Shiva's life in a later section of this report, after we describe what we could

learn about Shiva's death.

 

Upon hearing Sumitra's statements about Shiva's life and death, her inlaws

thought first that she had gone mad and then that she had become

possessed by a wandering discarnate personality who could be exorcised

away or might leave spontaneously as had the ones previously manifesting

in Sumitra.

In the autumn of 1986 Sumitra became confused for a few hours and

seemed to resume her ordinary personality. Then the Shiva personality

resumed control and was still dominant at the time of our last interviews in

October 1987. By this time the Shiva personality had been dominant-with

the single brief exception just noted-for more than two years.

 

The Life and Death of Shiva:

Shiva Tripathi was born in Sevpur in the Etawah District on October 24,

1962. Her parents were members of the Brahmin caste and her father, Ram

Siya Tripathi, was a lecturer in a college. After 1965 the family lived in

Etawah, and Shiva grew up there along with five brothers and sisters. She

attended school and then college from which she graduated with a B.A. in

Home Economics.

At the age of 18 and a half she was married to a man called Chhedi Lal,

who lived in the village or small town of Dibiyapur.

Shiva gave birth to two children who became known by the nicknames of

Tinku and Rinku. (Tinku was about 18 months old and Rinku less than 6

months old when Shiva died.) Shiva was living (according to the custom of

joint households in India) in her in-laws' house. Friction developed between

Shiva and her in-laws. It is possible that Shiva's superior education and

more urban manners irritated her in-laws. They grumbled when Shiva returned

to Etawah in order to write final examinations for her college degree.

Shiva complained that her mother-in-law had told her to go and hang

herself. At one stage her father-in-law wrote to Shiva's father and suggested

that he take her back, but nothing came of this.

A more serious quarrel developed in the second half of May 1985. Shiva

was invited to attend the wedding of a member of her family, and her

in-laws, after at first agreeing to her absence for this function, changed their

minds and forbade her to leave the house. On the evening of May 18, 1985

Shiva's maternal uncle by marriage, Brijesh Pathak, who lived in a village

(Kainjari) about a kilometer from Dibiyapur, called on the family and

learned from Shiva about the quarrel she had had with her in-laws. Shiva

was crying and told him that her mother-in-law and one of her sisters-in-law

had beaten her. She did not seem depressed, and she did not talk of suicide.

Her uncle tried to calm the family members and advised them to ask Shiva's

father to come and arrange a more durable peace.

The next morning Brijesh Pathak and his brothers learned that Shiva had

died in an "accident." Her dead body had been found on the railway tracks,

and her in-laws said that she had thrown herself in front of a train. We

interviewed five persons who saw Shiva's body on the morning of May 19

before it was cremated. When discovered, it lay between two rails of a track

at the railway station of Phaphoond (which adjoins Dibiyapur). The body

was intact and therefore had not been run over by the wheels of a train;

several trains had passed the station during the night.

Brijesh Pathak, remembering the quarrel between Shiva and her in-laws

of the night before, asked them to delay cremation of the body until he could

go to Etawah and bring Shiva's father (which would take only four hours,

because the railway stations of Dibiyapur and Etawah are both on the main

railway line). However, Shiva's in-laws ignored his pleas, obtained permission

from local authorities to cremate her body,5 and lit the fire at about

11:OO a.m. To make it burn more quickly they had poured fuel oil on

the wood.

Shiva's in-laws said that they had noticed her unexpected absence from

the house and had gone in search of her. Her body had been found on the

railway tracks at the railway station, and they concluded that she had

thrown herself in front of a train. They presented this account of Shiva's

death during judicial inquiries and also in our interviews with them.

Although it is not uncommon for young married women in India who are

harassed by their in-laws to commit suicide, several circumstances in the

death of Shiva pointed away from suicide and raised a suspicion of murder.

First, there was the history of the quarrel on the evening of May 18, when

Shiva had told her uncle that her in-laws had been beating her. Second,

rumors began to circulate in Dibiyapur about persons having seen Shiva's

in-laws carrying her during the night to the railway station at Phaphoond

(just a few hundred meters from their home). They were said to have explained

that they were taking her to the hospital. Although there were people

around the railway station, it was night, and at one point the lights in the

station failed; it would then have been dark, so that a dead body might have

been placed on the tracks unobserved. (Firsthand confirmation of this report

would have been of critical importance, but we were unable to learn

even the name of a firsthand informant.) Third, Brijesh Pathak, who saw his

niece's body lying on the platform of the railway station before it was taken

away by her in-laws, remarked that only the head was injured; he thought it

suspicious that a body knocked down by a train was not more extensively

damaged.6 Fourth, although it is customary to have an inquest and autopsy

after any accidental death, the panchnama was signed with suspicious haste,

the expressed wishes of Shiva's uncle to delay the cremation until her father

could arrive were ignored, and the cremation proceeded with hurriedly.

Ram Siya Tripathi arrived at Dibiyapur around 2:00 in the afternoon of

May 19. By that time the cremation fire had reduced his daughter's body to

ashes. After considering all that he could learn about the circumstances of

her death, he complained to the police, and they began a belated inquiry.

Later, he filed a formal charge of murder against Shiva's in-laws. Shiva's

husband and father-in-law were arrested and then released for lack of evidence.

Her mother-in-law and sister-in-law absconded and remained in

hiding for some months. In 1986 they returned to their home, were arrested,

and then released pending an expected trial. In October 1987 the judicial

inquiry was continuing with the usual delays of such proceedings.

On the facts available to us, we must suspend judgment about how Shiva

died. That she died violently and after a quarrel with her in-laws on the night

of May 1 8- 19, 1985 is established. Her in-laws may have killed her and put

her body on the railway tracks to simulate a suicide; or she may have thrown

herself in front of a train during a trough of depression following the quarrel

with her in-laws.

 

Sumitra's Statements About the Life and Death of Shiva:

Sumitra's statements made after her revival may be divided into three

groups. The first group consists of names of persons and places that the

newspaper accounts of Shiva's death and her father's lawsuit had published.

We think it extremely unlikely that anyone communicated even the fact of

Shiva's death, to say nothing of its details, to Sumitra or her family. However,

as we have mentioned, some newspapers were circulated in the general

area of Sharifpura, and so we must assume that Sumitra's family might have

learned about Shiva's death normally. This means we cannot count as

paranormally derived any of the names Sumitra stated that had appeared in

newspaper accounts.

A second group of Sumitra's statements remains unverified. We refer to

her account of Shiva's final quarrel with her in-laws and of how her sisterin-

law had hit her on the head with a brick, after which her body was laid on

the tracks at the railway station to simulate suicide. Nothing refutes these

statements, but they remain unverified and may be wrong.

A third group of statements, those concerned with nicknames and private

affairs not published in the newspapers, includes statements that we think

contain information Sumitra could not have obtained normally. We learned

of 19 items that we felt justified in placing in this, the most important group.

These showed that Sumitra had knowledge of: a particular yellow sari that

Shiva had owned, a watch that had belonged to Shiva and the box (in the

Tripathi home) in which it was kept, the respective order of birth of Shiva's

maternal uncles (although one who was younger actually looked older than

one of the older uncles), one of Shiva's nicknames familiarly used in the

home (Shiv Shanker), the names of two educational institutions where

Shiva had studied (Sarvodya College and Sorawal Intermediate College), the

pet names of Shiva's two children (Rinku and Tinku), the names of two

friends of Shiva who happened to have the same name, and the names of

Shiva's two brothers, two of her sisters, two of her maternal uncles, a maternal

aunt (by marriage), and a nephew.

 

Sumitra 's Recognitions of Shiva 's Family Members and Friends:

Observers of recognitions in cases suggestive of reincarnation-of which

the present case may be considered a variant-frequently vitiate them by

asking leading questions or by cueing the subject with glances directed

toward the person to be recognized (Stevenson, 1975, pp. 39-40). Nevertheless,

there remain several circumstances in which recognitions may occur

that deserve credit as showing paranormal knowledge on the part of the

subject. These are: recognitions that the subject makes spontaneously without

anyone's having asked him or her to identify another person; recognitions

that occur when the subject is confronted with a person and asked a

question like: "Do you know who this person is?" or "Tell me who I am";

and recognitions in which the subject immediately afterward adds a statement

about some intimate detail, perhaps a nickname, not known outside a

small circle of family and friends. We learned of 12 members of Shiva's

family and circle of friends whom Sumitra recognized under conditions that

we believe excluded cueing. We shall describe the circumstances of seven of

Sumitra's recognitions, including one in which cueing might have played a

part and six in which we think it did not.

1. Ram Siya Tripathi, Shiva's father. When he first went to Sharifpura, he

introduced himself outside the house and someone told Sumitra, who

was then inside, that "her father" (that is, Shiva's) had come to the

house. We therefore attach no significance to Sumitra's telling Ram

Siya Tripathi what his name was. However, she called him "Papa" (as

Shiva had) and wept. Also, when Ram Siya Tripathi asked her, Sumitra

immediately stated two pet names by which Shiva was sometimes called

in her family: Aruna and Shiv Shanker. The first of these names, Aruna,

had been published in a newspaper report of Shiva's death, but the

second had not.

2. Baleshwar Prasad Chaturvedi, Shiva's maternal uncle by marriage. Sumitra

recognized him at the time he accompanied Ram Siya Tripathi to

Sharifpura. Asked who he was, Sumitra at first said he was Arvind's

father. (Arvind was one of Shiva's maternal uncles.) Asked to try again,

Sumitra then said that Baleshwar Prasad Chaturvedi was the father of

Arvind's wife. This was correct.

3. Ram Rani, Shiva's mother. This recognition occurred at the time of

Sumitra's first visit to Etawah. Ram Siya tried to mislead Sumitra by

telling her that her (Shiva's) mother was standing in a group of other

women at the Tripathi house. In fact, Ram Rani had gone inside the

house and was not in this group of women. Sumitra insisted that her

(that is, Shiva's) mother was not among the group of other women; she

then went into the house and searched for Shiva's mother whom she

found and embraced tearfully. (Attempts were also made in another

instance to mislead Sumitra deliberately, but failed.) In connection with

this recognition we should note that Ram Siya Tripathi had already

shown Sumitra a photograph of Ram Rani (see below).

4. Ram Naresh, another of Shiva's maternal uncles. This recognition occurred

at the time of Sumitra's first visit to Etawah. Ram Naresh presented himself to Sumitra and said: "Who am I?" Sumitra said: "You

are my mother's brother." He said: "Which one?" She replied: "Ram

Naresh of Kanpur." He had formerly lived in Kanpur, and had moved

to Etawah after Shiva's death.

5. Ram Prakash Dixit, another of Shiva's maternal uncles. He went to

Sharifpura (at the end of October, less than 10 days after Ram Siya

Tripathi had first met Sumitra). He had grown a beard, which Shiva had

never seen. When Sumitra first saw him, he was sitting in front of her

and remained silent. She recognized him as Shiva's mother's brother,

but was at first unable to give his name. He then spoke a few words, and

she immediately recognized his voice and stated his name.

6. Manish, Shiva's nephew (the son of her sister Uma). This recognition

occurred in Etawah on November 22, 1985. Sumitra was at the Tripathi

house on an upstairs terrace. One of Shiva's brothers, noticing Uma and

Manish approaching, drew Sumitra's attention to them. Sumitra looked

down and said "Manish has come." Sumitra went down from the terrace,

hugged Uma, and called her "sister." However, this cannot count

as a flawless recognition, because Ram Siya Tripathi had already shown

Sumitra a photograph of Uma (see below).

7. Krishna Devi Dube, a friend of Shiva's youth. This recognition occurred

at Sikandarpur when Sumitra visited her mother-in-law's family,

in February 1986. More than eight years earlier, Krishna Devi and

Shiva had known each other when Shiva used to visit one of her maternal

uncles (Brijesh Pathak) in the village of Kainjari, Krishna Devi's

native place. When Krishna Devi married, she moved to Sikandarpur

and had not met Shiva for more than eight years prior to Shiva's death.

When Sumitra saw Krishna Devi, she said: "Jiji! How come you are

here? I died and have come into a Thakur's family and am helpless."

Shiva would have known normally that Krishna Devi had married and

moved to Sikandarpur; nevertheless, the Shiva personality of Sumitra

-if we may use that expression here-seemed surprised to meet

Krishna Devi in Sikandarpur. Shiva, when alive, had called Krishna

Devi "Jiji." This word means "sister," and although Shiva and Krishna

Devi were not real sisters, close female friends in India may use this

form of address with each other.

In addition to the above mentioned and other recognitions of living persons,

Sumitra was able to recognize 15 members of Shiva's family in photographs.

When Ram Siya Tripathi first met Sumitra in Sharifpura, he showed

her eight photographs in an album that he had brought. One was of his wife

and children that was taken in 1967, that is, about 18 years earlier. Sumitra

correctly identified all six persons in the photograph: Ram Siya Tripathi, his

wife, his mother, his daughter Uma, his son Raman, and his daughter Shiva.

Of the last, Sumitra said: "This is me."

 

Shown another photograph, this one of five of the Tripathi children, Sumitra correctly identified and named all the persons in the photograph.

(Some of these persons figured in the previous photograph and in others

shown to Sumitra.)

Another photograph showed three adult women, two of them holding

infants. Sumitra identified Shiva's mother in it and said the child on her lap

was Shiva's brother Raman. She then said that one of the other women was

a maternal aunt. She said the third woman was possibly another aunt, but

she was unsure of this, and she could not recognize the child on this

woman's lap.

Upon seeing a photograph of Shiva's young son Tinku, Sumitra began to

cry, said the photograph was of Tinku, and asked where Tinku and Rinku

then were.

When a photograph of Shiva's sister-in-law Rama Kanti was shown to

Sumitra, she said: "This is Rama Kanti who hit me with a brick." (Ram Siya

Tripathi said Sumitra's recognition of this photograph dispelled his remaining

doubts about whether his daughter Shiva was possessing her.)

In showing the photographs to Sumitra, Ram Siya Tripathi's attitude

appears to have been one of keen interest mixed with skepticism. He said

that as he showed Sumitra the photographs in the album, he asked her to

identify the persons in them and gave her no cues. She gave the name of

each person and usually the relationship of the person to Shiva. The villager,

La1 Man Dube, who escorted Ram Siya Tripathi and his relative Baleshwar

Prasad Chaturvedi to the house of Sumitra's in-laws in Sharifpura, witnessed

Sumitra's recognitions of the photographs as Ram Siya Tripathi

showed them to her. He confirmed that her recognizing statements about

them were entirely spontaneous and not cued by any remarks the visitors

made. We have described only a portion of the photographs she recognized,

and we have examined the photographs ourselves. Excluding repetitionsof

the same person appearing in more than one of the photographs-sumitra

was asked to identify 17 persons in the photographs. She unhesitatingly ' identified 12 of them, identified another three after some hesitation, and ~ failed to recognize two persons.

Ram Siya Tripathi showed the album of photographs to Sumitra when he

first met her on October 20, 1985. Although he did not give her cues before

she recognized each photograph, he did tell her after she had finished that

she had recognized all the people in them correctly. We think it likely also

that he communicated to her, if only nonverbally, that she was correct after

her statements about each photograph, if not about each person in a photograph.

Under these circumstances, Sumitra had some advantage in recognizing

persons she met later in Etawah whose faces she had already seen in

the photographs. (We have referred to two of these persons above, Shiva's

mother and sister.) However, Sumitra was credited with recognizing and

identifying (usually by name) eight members of the family or their circle of friends, whose photographs she had not seen.

 

Some of the newspaper accounts of the death of Shiva and of the subsequent

judicial inquiry included photographs of Shiva, but these were taken

in 1979. The photographs of her as a child (which Sumitra recognized) and

the photographs of other members of the Tripathi family had not been

published.

In sum, Sumitra recognized 23 members of Shiva's family and acquaintances

either in person or in photographs, some of them in both ways.

 

Sumitra's Failure to Recognize People and Places Familiar to Her:

After her revival from apparent death Sumitra could not recognize the

people around her in Sharifpura, such as her husband and her in-laws; they

all seemed complete strangers to her. Similarly, when her father came from

Angad ka Nagla to see her, she did not recognize him. Ordinarily, she would

have greeted him and called him "Father," but instead she said of him: "I do

not know him." She was persuaded to go to Angad ka Nagla, and somewhat

reluctantly agreed to do so. She said that she had no connections there and

no interest in the place. In the village she recognized no one and seemed not

to recognize any of the places with which Sumitra would have been familiar.

Similarly, when Phool Mala, Sumitra's older cousin who had in effect

raised her from the age of five, went to see her in Sharifpura, she did not

recognize her; nor did she recognize Phool Mala's husband, Risal Singh.

Sumitra, after her revival, showed no interest in her husband and child.

She refused her husband's amatory advances for some time and did not

acknowledge that her child was hers. Instead, she asked about Shiva's two

children. Over a period of some days and weeks, she gradually came to

accept her husband and son and to respond appropriately to them. Of her

child she said (while still insisting that she was Shiva, not Sumitra): "If I look

after this child [meaning Sumitra's son] God will take care of them [meaning

Shiva's children]. If I neglect this child, would God not punish me?"

Under this heading we may mention also Sumitra's disorientation for

place. For example, when her mother-in-law took her out to the fields for

natural functions-the usual site for these in Indian villages-she seemed

nonplussed and asked what they were doing in the fields. When her

mother-in-law explained, she said: "We have a latrine inside the house

[meaning in Etawah and Dibiyapur]." This was correct for both the house of

Shiva's parents and that of her in-laws.

Sumitra's Changed Behavior After Reviving

We have already described Sumitra's initial failure (after her revival) to

recognize the people around her in Sharifpura, and how, after neglecting her

husband and child, she gradually resumed more or less normal relations

with them. However, she said that her son was Jagdish Singh's child from his

first marriage. Her attitude toward members of the family of her in-laws was

that they were good people and, as she was thrust among them, she would be

as gracious about the necessary adjustment as she could be. Nevertheless,

there remained important differences in her behavior compared with that

before her apparent death and revival. We shall now describe some of these

changed behaviors.

 

Sumitra 's Different Identification of Herself and Modes of Addressing Other

Persons: Sumitra obstinately insisted that she was Shiva and sometimes

would not respond or carry out a request unless she was called Shiva. She

addressed her husband, Jagdish Singh, as "Thakur Sahib," showing respect,

but distance. Previously she had called him (with the indirection Indian

wives commonly use) "Guddi's brother." (Guddi was Jagdish's sister.) Formerly

Sumitra had called her father-in-law by a Hindi word "chacha,"

meaning an uncle; now she called him "Father." Formerly she had called

her mother-in-law by a word, "Amma," for mother; now she addressed her

by another, more respectful word for mother, "Mataji."

In the month following Sumitra's apparent death and revival, a particularly

poignant episode occurred. At that season (August) it is customary in

northern India for women to show their loyalty to their brothers by tying a

short length of string around a brother's wrist. This is known as the rakhi

ceremony, and Hindus attach great importance to it. When Sumitra's

brother came to Sharifpura and asked her to return with him to Angad ka

Nagla for the rakhi ceremony, she refused saying she knew no one at Angad

ka Nagla. The brother began weeping and begged her to tie the rakhi string

on him. She still refused and began to weep herself saying that she had no

brothers near her to whom she could tie the rakhi string. (We have our

account of this episode only from Sumitra and have not learned about it

from Sumitra's family.)

 

Different Style of Dress: Sumitra changed her style of dress. She wore her sari

in a different manner and put on sandals, which Sumitra, like most village

women, had rarely worn. Her new habits of dressing accorded with

Shiva's style.

 

Caste Snobbery: After her revival Sumitra showed, for a time, a definite

hauteur toward her in-laws, the Singhs. Thinking of herself as Shiva, a

Brahmin, she regarded them, Thakurs, as inferior.

On the occasion of Sumitra's first journey to Etawah with Shiva's father,

Ram Siya Tripathi, and her husband, Jagdish Singh, the group stopped at

the home of Baleshwar Prasad Chaturvedi in the village of Umrain. After

they had eaten a meal, Sumitra told Jagdish Singh: "Please wash the plates

and utensils you used. You are a Thakur and they are Brahmins. It does not

matter for me [meaning about her plates and utensils], because I am one

of them."

 

Sumitra's Increased Literacy: Sumitra could read a little, and she was able

to write letters and occasionally did so. However, the testimony of informants was concordant that she had never attended school and had attained

only a very limited knowledge of reading and writing. After her revival she

showed a marked improvement in her ability to read and write. We observed

her in both of these activities and found her able to read and write

Hindi with great facility. However, we wish to emphasize that the significant

change in Sumitra's literacy was not in her basic ability to read and write but

in her fluency in these activities and in her interest in writing. Whereas

formerly she only wrote a letter occasionally, after the change in her personality

she wrote letters and postcards often to Shiva's family in Etawah.

 

Other Unusual Behavior: Ram Siya Tripathi said that he noticed in Sumitra

some behavior that he regarded as characteristic of Shiva, such as a certain

boldness and a tendency to joke. Her husband said that Sumitra, before her

apparent death and revival, would usually get up at about 6:00 a.m.; after

her death and revival she got up much earlier, at about 4:00 a.m. Shiva had

been an early riser; her father said that she used to get up at 5:00 to 5:30 a.m.

and even earlier in the summers. One of her uncles commented to us that

Shiva used to go to bed earlier and get up earlier than other members of the

family. However, we recognize that traits such as we have mentioned in this

section are difficult to appraise, and we think they are less important than

the others we have mentioned.

 

Discussion:

We propose to discuss what we believe are the four principal interpretations

of the case: fraud; cryptomnesia (source amnesia) with secondary

personality; secondary personality having paranormal knowledge; and possession

of Sumitra's body by the deceased Shiva.

 

Fraud:

We think we can exclude a hoax perpetrated by Sumitra alone. A barely

literate village woman in India could not have obtained detailed accurate

information about another woman who lived 100 km away without assistance.

If there was a hoaxing team, who composed it? Sumitra's husband, as

a man, could move around more easily than Sumitra, but he was not in a

position to go to places like Dibiyapur and Etawah in order to search out

unpublished details about the life of Shiva. It has been suggested that the

exorcist Vishwa Nath, who had access to Sumitra (although probably never

alone) before and after her apparent death and recovery, might have obtained

information about Shiva and coached Sumitra with the details of

which he had knowledge. However, this suggestion also, in our view, fails to

take account of the information Sumitra had of the private life of the Tripathi

family, and it fails to explain her ability to recognize 23 strange persons

in person or in photographs.

 

Shiva's in-laws at Dibiyapur had all the information included in Sumitra's

statements about Shiva's life and death, but they were already incriminated

in Shiva's death and had an interest, therefore, in Sumitra's silence. Sumitra's

"Shiva personality" was saying publicly that Shiva's in-laws had murdered

her, and the in-laws could not be suspected of promoting this view of

Shiva's death.

Shiva's parental family also had the information included in Sumitra's

statements. Ram Siya Tripathi might have collaborated in a hoax. In talking

with us, he himself mentioned this possibility. When we asked him whether

he thought Sumitra might have learned normally about Shiva he said: "No.

If she had done that how could she recognize me and members of my

family?'Then he spontaneously added: "People say I have made this case

up, but why would I do that? I am gaining nothing, and my [legal] case

[against Shiva's in-laws] will not be improved. Sumitra cannot be a witness.

I am not getting my daughter back." We think he is correct on these points.

Sumitra and her in-laws might have gained a little status from the change

in her behavior and from the social elevation of a "new" family member

from the Thakur caste to the Brahmin one. In addition, her husband, who

had been away a lot prior to the change, was staying at home more than he

had before and presumably giving her more attention. However, all these

possible gains seem to us minuscule.

 

Cryptomnesia:

The interpretation of cryptomnesia with secondary personality suggests

that Sumitra somehow obtained information about Shiva's life normally

without being aware that she had done so and also without her family being

aware of this. She would then have used the information in the construction

of a secondary personality (Stevenson, 1983b). As mentioned, information

published in the newspapers about Shiva's death may have reached persons

in Sharifpura, even though we found no evidence that it had. The next steps

are, however, difficult to imagine. How could the published informationand

much else besides-have been passed on to Sumitra without others

being aware that this had happened? Moreover, how could information in a

verbal form have enabled Sumitra to recognize many members of Shiva's

family in person and in old photographs? Such recognitions depend on tacit

knowing that cannot be conveyed in words (Polanyi, 1966).'

Apart from the newspapers there were the traders who went between

Sharifpura and Etawah and the women of the neighboring village of Murra

who were married in Dibiyapur or nearby. The latter group particularly

drew our attention. If one or two of them had brought the news of Sumitra's

death, revival, and changed personality to Dibiyapur, could they not also

have been conduits for information from Dibiyapur about Shiva's death and

other details of her life? We spent considerable time both at Dibiyapur and

Murra in probing for ways in which this might have happened, and we

cannot see any way in which it could. Although Murra and Sharifpura are

only 2 km apart by road (and closer across the fields), there is little intercourse

between the villages except on special occasions. Because they are so

close, they are considered twin villages and each is inside the other's boundaries

for acceptable exogamy; therefore, there are no marriages between the

two villages. At the same time, the villages are far enough apart so that the

inhabitants of one do not meet those of the other when they are at work in

their fields. One informant of Sharifpura, who lived less than 60 m from

Sumitra's house (and was distantly related to her), assured us that it would

have been "impossible" for women of Murra to have told or taught Sumitra

what she knew about Shiva's family. Again, even supposing that the women

of Murra had brought back and somehow conveyed to Sharifpura some

news of Shiva's death, such knowledge as they may have had would not have

accounted for all of Sumitra's knowledge of Shiva's private life and for her

ability to recognize so many persons known to Shiva, but whom Sumitra

had never seen before.

 

Secondary Personality With Paranormal Knowledge:

Most secondary personalities do not demonstrate paranormal knowledge;*

but a few exceptions have occurred, and the case of Doris Fischer

(Prince, 19 15- 19 16, 1926) belongs in this small group. There is no evidence

that Sumitra had any powers of extrasensory perception before her apparent

death and revival. However, if she somehow acquired such powers she

might conceivably have obtained information paranormally about the life

and death of Shiva and then developed a secondary personality with that

information. The sudden enhancement of Sumitra's ability to read and

write makes the case parallel to that of Pearl Curran; she was a person of

extremely modest education whose secondary personality, "Patience

Worth," wrote a series of remarkable historical novels that seemed far

beyond the normal capacities of Mrs. Curran (Litvag, 1972; Prince, 1927).

However, "Patience Worth" showed little evidence of telepathy and certainly

nothing like what Sumitra demonstrated, if we attribute her knowledge

of details of Shiva's life to that process.

 

Possession:

The evidence that Sumitra's case provides of paranormally acquired information

invites comparison between it and the cases of Lurancy Vennum

(Hodgson, 190 1 ; Stevens, 1 887) and Maria Talarico (Giovetti, 1985; Scambio,

1939). However, these were cases in which the change of personality

was so marked that the term possession seemed applicable to them. And this

is the fourth interpretation we wish considered for the present case.

If the other interpretations we have mentioned should be set aside as

inadequately accounting for all the facts of the case, we are led to consider

that a drastic change of personality occurred. When personality becomes

 

altered unrecognizably, taking on the attributes and the knowledge a deceased

personality was known to have, it may be best to speak of the change

as a type of possession or reincarnation. Although we do not dogmatically

assert that this is the correct interpretation of this case, we believe much of

the evidence makes it the most plausible one…

 

Report 2:

Shiva sumitra rebirth case 2:

 

The Shiva-Sumitra reincarnation case is a fascinating and unusual phenomenon that has been investigated by multiple researchers. Let's delve into the details:

 

1. Shiva Tripathi:

- Shiva Tripathi was born on October 24, 1962, into a Brahmin family in India.

- She grew up in the city of Etawah and obtained a BA in home economics.

- Shiva entered into an arranged marriage and faced animosity from her in-laws due to her education and urban manners.

- Tragically, in late May 1985, Shiva's in-laws forbade her from attending an exam or a family wedding. The next morning, her body was found on railway tracks, with severe head injuries. Her in-laws claimed she had thrown herself in front of a train¹.

 

2. Sumitra Singh's Transformation:

- Sumitra Singh, from the same district, appeared to die and then revived.

- She lost awareness of her former personality but exhibited the knowledge, behaviors, and personality traits of Shiva Tripathi.

- Sumitra accurately recognized Shiva's family members and related to them appropriately.

- The Tripathi family accepted Sumitra as Shiva in a different body, and she retained this new identity for the rest of her life.

- Researchers have interpreted this case variously as one of reincarnation, possession, or both¹.

 

3. Intermission Period:

- The intermission period refers to the time between Shiva's death and Sumitra's revival.

- In this case, the intermission period was approximately two months. Shiva Tripathi died on May 18, 1985, and Sumitra died and was revived with Shiva's personality on July 19, 1985.

- During this time, Sumitra transitioned from her former self to embodying Shiva's personality and memories¹.

 

Shiva was murdered by her in-laws. The intermission period between Shiva’s death and Sumitra's death and Sumitra’s return as Shiva was very brief. Shiva Tripathi died on May 18, 1985, and Sumitra died and was revived with Shiva's personality on July 19, 1985. This makes the intermission period about 2 months.

 

During this period, Shiva reported having a vivid experience in the afterlife. She described being killed and then finding herself in a hellish realm where she encountered Yama, the ruler of hell. In this realm, she witnessed sinful people being punished by monstrous beings. However, due to her some good karma, Yama offered her a chance to return to human life, leading to her reincarnation in Sumitra's body.

 

4. Verified Statements and Recognitions:

- Sumitra made accurate recognitions of Shiva's family members, demonstrating her connection to Shiva's life.

- The transformation was so profound that Sumitra's new identity persisted until the end of her life¹.

 

5. Possession, Reincarnation, or Both?:

- Researchers have grappled with the nature of this case.

- Was it a form of possession, where Sumitra embodied Shiva's consciousness?

- Or was it a genuine reincarnation, where Shiva's soul inhabited Sumitra's body?

- The answer remains elusive, and this case challenges our understanding of consciousness and identity¹.

 

In summary, the Shiva-Sumitra case exemplifies the mysterious interplay between life, death, and identity, leaving us with more questions than answers¹. 

 

Source:

(1) Sumitra/Shiva (replacement reincarnation case) | Psi Encyclopedia - SPR. https://psi-encyclopedia.spr.ac.uk/articles/sumitrashiva-replacement-reincarnation-case.

(2) Claims of Reincarnation: An Empirical Study of Cases in India, by ... - SPR. https://www.spr.ac.uk/book-review/claims-reincarnation-empirical-study-cases-india-satwant-k-pasricha.

(3) Reincarnation Cases with Intermissions of Less Than Nine Months. https://psi-encyclopedia.spr.ac.uk/articles/reincarnation-cases-intermissions-less-nine-months.

(4) A Case of the Possession Type in India With Evidence of Paranormal .... https://med.virginia.edu/perceptual-studies/wp-content/uploads/sites/360/2016/12/STE29Stevenson-1.pdf.

 

 

Report 3

Sumitra Shiva replacement reincarnation case details:

 

In 1985, a young married woman named Sumitra Singh from a village in northern India appeared to die and then revived. After a period of confusion, she stated that she was Shiva, a woman who had been murdered by her in-laws in another village two months earlier. Sumitra was able to accurately recognize Shiva's family members and relate to them in the appropriate customary manner. Shiva's family accepted Sumitra as Shiva in a different body, and she retained this new identity for the rest of her life. This highly unusual case was investigated by multiple researchers and has been interpreted variously as one of reincarnation, possession, or both.

 

Shiva Tripathi was born on October 24, 1962, in Sevpur in the Etawah District of India. She was a member of the Brahmin caste, and her father, Ram Siya Tripathi, was a lecturer in a college. Shiva grew up in Etawah and attended school and college, graduating with a B.A. in Home Economics. At the age of 18 and a half, she was married to a man named Chhedi Lal, who lived in the village of Dibiyapur. Shiva had two children, nicknamed Tinku and Rinku, and lived in her in-laws' house.

 

Friction developed between Shiva and her in-laws, who were irritated by her education and manners or considered her dowry insufficient. A serious quarrel occurred in May 1985, when Shiva was forbidden to attend a family wedding. On the evening of May 18, Shiva's maternal uncle by marriage, Brijesh Pathak, visited the family and learned of the quarrel. Shiva was crying and told him that her mother-in-law and one of her sisters-in-law had beaten her. The next morning, Shiva's body was found on the railway tracks at the nearby station of Phaphoond. Her in-laws said that she had thrown herself in front of a train, but there were rumors that they had murdered her.

 

Sumitra Singh was born around 1968 in Angad ka Nagla in the Etawah District. She was a member of the Thakur caste, one level below the Brahmins. Sumitra never attended school but was taught rudimentary reading and writing by a cousin who had attended school only for a year or two. When Sumitra was 13, she was married to Jagdish Singh of the village of Sharifpura, and she moved in with his family. After three years of marriage, she gave birth to a boy in December 1984.

 

In early 1985, Sumitra began to have episodes of loss of consciousness, in which her eyes would roll upward and she would clench her teeth. These episodes varied in duration from a few minutes to a full day. Sometimes she would say afterward that she had been possessed by the goddess Santoshi Mata, of whom she was a devotee. On two occasions, she was briefly possessed by communicating personalities, one a woman who had drowned herself in a well and the other a man from another part of India. Sumitra's family sought the aid of local healers, to no avail.

 

On July 19, 1985, Sumitra predicted that she would die three days later. That same day, she lost consciousness and appeared to die. Eyewitnesses agreed that her respiration and pulse stopped, and her face drained of blood for at least five minutes. But as her family members began mourning her, she came back to life. Her identity appeared to have completely changed; she now called herself Shiva Tripathi.

 

The case was first investigated by reincarnation scientist Ian Stevenson and Satwant Pasricha independently, having been brought to their attention in October 1985 when each was sent a newspaper article about it. They interviewed witnesses and members of Shiva's and Sumitra's families and also studied newspaper reports of Shiva's death and the murder allegation. They also viewed photos of Shiva's family members whom Sumitra had correctly identified. Psychologist Parmeshwar Dayal carried out a concurrent investigation and presented it at a conference in March 1987. He interviewed Sumitra and the families and had people who knew Sumitra well complete a psychological questionnaire. He also performed a Rorschach test on Sumitra and had a handwriting analysis done on three letters, two written by Shiva and another said to have been written by Sumitra following her transformation.

 

Two later attempts at follow-up investigations were made, but Sumitra and her husband could not be contacted. In 2009, Antonia Mills and Kuldip Dhiman learned from the Singh family in Sharifpur that Sumitra had died in 1998 and Jagdish in 2008. They obtained two previously unpublished letters written by Shiva and Sumitra after her changeover and interviewed Shiva's parents, sister, brother, and other relatives, Shiva's husband, son, and mother-in-law, and Sumitra's brother-in-law, sister-in-law, and other associates. The purpose of this follow-up investigation was to reassess the case, learn whether Sumitra had continued to identify as Shiva, and compare the case with other cases of possession and reincarnation.

 

When Sumitra awakened, she did not recognize her surroundings or the people around her. She spoke very little for a day and then began saying that her name was Shiva and that she had been murdered by her in-laws in Dibiyapur. She wanted nothing to do with Sumitra's husband and infant son but wanted to be taken to see Shiva's two children. She stated many details about Shiva and her life that the researchers learned from relatives who had been witness to the statements.

 

Sumitra's family thought she had gone insane or was possessed, so they made no attempt to verify the stated facts. Because she was deemed possessed, she was "cruelly tortured continuously for a long period by Ohjas (exorcists or spirit healers) for redemption and cure." But she remained in the Shiva persona.

 

Shiva Tripathi was murdered by her in-laws on May 18, 1985. Two months later, on July 19, Sumitra Singh died and was revived with Shiva's personality. During the intermission period between her death and rebirth, Shiva had a vivid experience in the afterlife. She found herself in a hellish realm ruled by lord Yama, where she witnessed sinners being punished by monstrous beings. However, due to her some good karma, Yama offered her the chance to return to human life, resulting in her reincarnation in Sumitra's body. After being awakened in Sumitra's body, Shiva claimed to have memories from the intermission period. She said that she was brought before god Yama and saw people with their feet turned backward, being punished according to their karma. The goddess Santoshi Mata helped her by hiding her under Yama's seat and feeding her. After several days, Sumitra begged Yama for mercy, and he agreed to send her back for seven more years of life.

 

Stevenson and his colleagues were careful to ascertain that the two families had not been in contact before these events. Dibiyapur and Sharifpura are about 60 miles apart, and the families were of different castes and educational levels and followed very different lifestyles, one urban and professional and the other rural and agricultural. They also compared Sumitra's statements with the newspaper reports to identify information that was not contained in them. They counted 19 correct statements from Sumitra that were not given in any newspaper report, showing apparent paranormal knowledge of Shiva's life and possessions.

 

Shiva's father, Ram Siya Tripathi, heard a rumor that his deceased daughter had possessed a girl in Sharifpura. He visited Sumitra on October 20, 1985, and showed her some pictures in a photograph album. She correctly identified all six family members in a photograph taken 18 years earlier, five of the Tripathi children in another picture, and Shiva's mother, brother, and maternal aunt in a third. Upon seeing a photo of Shiva's young son Tinku, Sumitra began to cry and asked where Tinku and Rinku were. Upon seeing a photo of Shiva's sister-in-law, she said, "this is Rama Kanti, who hit me with a brick." This statement convinced Tripathi that Sumitra was his daughter returned. Of 17 people in eight photographs, she identified 12 without hesitation and three with some hesitation, failing to recognize only two.

 

Sumitra recognized 23 of Shiva's relatives and friends either in person, in photographs, or both. She was no longer able to recognize people in her own family, including her husband, nine-month-old son, in-laws, father, cousin, and cousin's husband. She was also confused about places, commenting that her family had a latrine inside the house, which was true of both homes in which Shiva had lived.

 

Sumitra's behaviors changed markedly after her transformation, being appropriate to a high-caste, educated woman. She now wore her sari in a more dignified way and wore sandals instead of going barefoot. She also became an early riser, as Shiva had been. Sumitra now refused to respond unless she was addressed as Shiva. She also became more formal in the way she addressed other people, including her husband and his parents. On the grounds of her higher caste, she behaved snobbishly towards her in-laws, even asking her husband to wash his plates and utensils while they were visiting a Brahmin home, since he was of a lower caste. She refused to participate in an important Hindu ritual in which a sister ties a string around her brother's wrist, despite her brother begging her to do so.

 

Sumitra refused at first to be intimate with her husband or acknowledge her baby son, claiming he was a product of Jagdish's previous marriage. However, she eventually accepted the roles of wife and mother while still insisting she was Shiva.

 

Prior to her transformation, Sumitra's level of literacy was rudimentary. She had never attended school and was taught only a little reading and writing by a cousin who herself had only one year of primary schooling. In contrast, Shiva had written frequently to her birth family following her marriage. After the transformation, Sumitra's ability to read and write improved strikingly. She was observed to be able to read and write Hindi with great facility, and her letter-writing became frequent. She often wrote to the Tripathi family, just as Shiva had.

 

During Mills's and Dhiman's investigation, they obtained five letters, two previously unpublished, written by Shiva and Sumitra after her transformation. In her letters to her parents following her marriage, Shiva wrote frequently that she missed them and expressed concerns about not having enough time to visit or write them or study for her B.A. She also asked to be kept posted on how her sister and friends were doing in their studies and shared news. The latest-dated letter, written five months before her death, reveals distress: "Every night I get scared in my dreams and sometimes I wake up screaming."

 

Sumitra's letter was written to Tripathi about five months after she reawakened as Shiva. The handwriting is hurried, less tidy, and with far more words crossed out. The tone is desperate, with Sumitra writing repeatedly that she doesn't like it here, pleading to be taken away, avowing that she is indeed Shiva, and even writing, "God is bad as he has dumped me here." Dhiman assessed the writing ability of Sumitra in this letter as at least Grade 10.

 

Mills and Dhiman note that the way Sumitra signed her letter and the expressed sentiments of missing her family bear similarities to Shiva's letter-writing habits and style.

 

In Ian Stevenson's assessment, although Sumitra's level of literacy had increased significantly, it still fell somewhat short of Shiva's. He compared the situation to "a master pianist sitting down to play a broken-down piano. It wouldn't sound the same as a highly-tuned piano. You have to allow for the new instrument."

 

Sumitra's family members in Sharifpur all reported that she remained "Shiva" to the end of her life, a period of 13 years. According to Jagdish Singh's younger brother Arjun, their mother "did feel odd about it, but later she got used to it."

 

For their part, Tripathi family members concurred that Sumitra had retained the persona of Shiva as long as they retained contact with her, up until 1988, and that it was somewhat hard for them. Three of Shiva's siblings all said independently, "You see the body, not the soul." Her sister Uma added that Sumitra "loved me the same way... only the face was different."

 

Ram Siya Tripathi recalled that Shiva had told him she was saddened to find herself in a strange body. She would point to a blemish on her foot and some marks on her face and tell him that these marks remind her that "this body is not mine." At first, the Tripathis welcomed Sumitra and Jagdish into the family, finding Jagdish a job in Etawah. But due partly to the social stigma of a man living with his wife's parents and partly to Jagdish's difficulty retaining employment, the couple returned to Sharifpur, and the Tripathis slowly distanced themselves from them. They were not aware that Sumitra had passed away until Dhiman told them, and they were saddened at the loss of their "dharma daughter," that is, she who had returned due to cosmic justice.

 

During a visit to Dibiyapur, Mills and Dhiman learned that Shiva's sons Tinku and Rinku, now in their teens, had no memory of their mother. Rinku was being raised by his paternal aunt, the person suspected of killing Shiva.

 

The case of Sumitra raises questions about the nature of possession and reincarnation. Journalist Tom Shroder remarked that, while subjects in other cases investigated by Stevenson seemed entirely sane, "with Sumitra, you had something that looked almost like multiple-personality disorder." He was particularly puzzled about the episode in which "Shiva," occupying the body of Sumitra, gave way for a short time to the original "Sumitra." How could this be, if Sumitra had in fact died?

 

Stevenson created a typology of possession and reincarnation, ranging from partial temporary possession to complete temporary possession to complete permanent possession after birth to reincarnation. Of course, he could not be certain whether Sumitra's experiencing of herself as Shiva would turn out to be temporary or permanent until she died; only when Mills and Dhiman confirmed her death could the condition be considered permanent.

 

Reincarnation researcher James Matlock coined the term "replacement reincarnation" for cases in which one spirit replaces another permanently without the body dying, such as Sumitra's. Matlock notes that the replacement usually happens after an (often severe) illness and that only two age ranges have been observed so far: up to age three, most commonly, and more rarely, as with Sumitra, in the teen years.

 

Mills and Dhiman examined Sumitra's case in the context both of possession cases and reincarnation cases. They note that the duration of a possession can last from a short time to many years, so that for Sumitra to have experienced herself as Shiva for 13 years is not implausible. They observe that while typical reincarnation cases often feature birthmarks or birth defects that echo wounds or injuries sustained by the previous person, this tends not to happen with possession cases, presumably because the body is already formed. Following her transformation, Sumitra showed no birthmark reminiscent of the fatal wound to Shiva's head.

 

The super-psi hypothesis can also be invoked in cases of the reincarnation-possession type. Philosopher Stephen Braude suggests it may apply in the Shiva-Sumitra case. For instance, he points out that every time Sumitra was asked if she recognized a person, someone was present who knew the answer, making telepathic transfer among the living a plausible alternative to reincarnation or possession. But in that case, what would the underlying motivation have been? Braude suggests that Sumitra might have constructed the Shiva personality psychically to achieve one or both of two possible objectives: a promotion in caste and/or increased attention from her husband, which she presumably yearned for after a childhood history of frequent abandonment, especially by male figures.

 

Braude also questions why, if Sumitra was genuinely Shiva, she did not move back in with her birth family and continue her relationship with her two infant sons. As for her increased literacy, he argues this can be explained by "latent faculties" that have been observed to emerge in cases of dissociative identity disorder.

 

However, Braude concedes that the consistency of Sumitra's ability to recognize individuals known to Shiva exceeds that of the best psychics. He also points to the "crippling complexity" that tends to weaken the force of super-psi as an explanation.

 

Responding to earlier statements by Braude of these ideas, Mills and Dhiman argue that evidence in reincarnation and possession cases convinces not just in terms of abilities or knowledge of facts but "the full embodiment and enactment of personality characteristics." It was this, they contend, that persuaded Shiva's relatives that Sumitra had indeed become Shiva. They also point out that Sumitra demonstrated no psychic ability, in contrast to mediums, who can apparently psychically contact any number of beings both living and dead. Furthermore, even though she had experienced short-term possessions by other spirits, she remained Shiva, never becoming Sumitra again except momentarily. They conclude that the case is "one of the strongest indicating that survival after bodily death can occur."

 

But as Shroder points out, it remains mysterious that Sumitra's original persona reappeared for a short time two years after Shiva's emergence, just once. Did she return and reclaim her body momentarily? Did her soul remain in the body, latent, and only come out at that time? The truth may never be known…

 

 

 

Choosing Our Social Circles Wisely: The First Lesson.

 

In the labyrinth of life, our social circles act as both guides and mirrors, shaping our perspectives, choices, and destinies. One of the most profound lessons the journey offers is the importance of not associating with unintelligent, foolish individuals. Whether termed as "unwise," "stupid," or simply "fools," the ramifications of such associations extend far beyond mere inconvenience. They touch the very core of our personal growth, well-being, and moral fiber. Associating closely with unintelligent or foolish individuals can indeed contribute to our decline in various aspects. Here's why:

 

1. Influence and Environment:

The adage "birds of a feather flock together" holds true in the realm of human relationships. Our social environments significantly influence our thoughts, behaviors, and attitudes. Associating with individuals lacking intelligence or wisdom exposes us to negative influences, fostering unproductive habits or attitudes that hinder our progress.

 

2. Intellectual Stagnation:

Like stagnant water breeds mosquitoes, associating with unintelligent or foolish individuals can breed intellectual stagnation. Meaningful discourse and interactions with wise minds stimulate critical thinking and foster intellectual growth. Conversely, spending time with those lacking in intelligence or wisdom hampers our intellectual development, leading to stagnation.

 

3. Emotional Well-being:

Our emotional well-being is intricately linked to the quality of our relationships. Interacting with individuals exhibiting foolish or unwise behaviors can be emotionally draining and detrimental to our mental health. Negative attitudes, drama, and irresponsibility create stress and conflict, corroding our emotional well-being over time.

 

4. Values and Morality:

Our associations shape our ethical compass. Associating with individuals lacking wisdom or discernment may compromise our values or moral principles. Surrounding ourselves with morally upright and wise individuals reinforces ethical behavior and promotes personal integrity, anchoring us in our principles.

 

5. Productivity and Success:

Success leaves clues, and wise individuals often hold the keys to unlock doors to achievement. Associating with intelligent and wise individuals provides valuable insights, advice, and guidance that fuel personal and professional success. Their wisdom inspires motivation, goal-setting, and the pursuit of excellence.

 

6. Self-Reflection and Growth:

In the crucible of meaningful relationships, we forge our identities and aspirations. Interacting with individuals possessing intelligence and wisdom offers fertile ground for self-reflection and growth. Constructive feedback, meaningful conversations, and differing perspectives expand our horizons and propel us towards personal development.

 

7. Energy Drain:

Every interaction saps or replenishes our energy. Associating with unintelligent or foolish individuals drains our energy and enthusiasm. Dealing with irrationality, illogical thinking, or negativity exhausts us, diverting our focus from more meaningful pursuits.

 

8. Risk of Misguidance:

Perhaps the gravest risk lies in being led astray by misguided beliefs or actions. Foolish individuals may unwittingly propagate misinformation or engage in reckless behaviors. Close association with unintelligent or foolish individuals increases the risk of being influenced by their misguided actions or beliefs. This proximity carries significant risks of misguidance, including susceptibility to misinformation, poor decision-making, potential ethical compromises, financial and legal jeopardy, damage to reputation, and hindrance to personal growth. Vulnerability to adopting erroneous beliefs, engaging in unethical behavior, and making unwise financial decisions is heightened in such associations. To mitigate these risks, exercising discernment in social connections, prioritizing relationships with intelligent and ethical individuals, and seeking guidance from trusted mentors are crucial strategies.

 

9. Quality of Relationships:

Meaningful connections thrive on mutual respect, understanding, and shared values. Associations with unintelligent or foolish individuals may hinder the development of deep, meaningful connections, as intellectual stimulation and common ground are lacking.

 

10. Cultivating a Positive Environment:

Our social ecosystems either nourish or poison our growth. Surrounding ourselves with intelligent or wise individuals fosters a positive, supportive environment conducive to personal and collective success. Such environments nurture mutual encouragement, constructive feedback, and a shared commitment to growth and excellence.

 

Education is a valuable asset that can contribute to intelligence or wisdom, but it does not guarantee them. Intelligence refers to the ability to acquire and apply knowledge and skills effectively, while wisdom encompasses broader aspects such as insight, judgment, and understanding gained through experience, reflection, and critical thinking. While education can certainly enhance one's intelligence and provide a foundation for wisdom, these qualities are not exclusively tied to formal education.

 

Indeed, there can be educated individuals who lack intelligence or wisdom, commonly referred to as "educated fools." These individuals may have acquired academic credentials or knowledge in a specific field but may demonstrate poor judgment, lack critical thinking skills, believe only what their eyes can see or make unwise decisions in other aspects of their lives. Education alone does not guarantee sound judgment, ethical behavior, or emotional intelligence, which are crucial components of wisdom.

 

Conversely, there are individuals who may not have received formal education but demonstrate high levels of intelligence or wisdom. They may possess innate cognitive abilities, critical thinking skills, emotional intelligence, and a deep understanding of true nature, acquired through life experiences, self-reflection, and continuous learning, etc.

 

While education can contribute to intelligence and provide a foundation for wisdom, they are distinct concepts that encompass a range of qualities beyond academic knowledge. Intelligence and wisdom can be found in individuals regardless of their educational background, and it is possible for educated individuals to lack these qualities, just as it is possible for uneducated individuals to possess them.

 

Intelligence involves more than just the accumulation of knowledge; it encompasses the astute utilization of that knowledge, considering factors like providence and the natural laws governing the world. Furthermore, intelligence is demonstrated through the adept application of acquired knowledge to attain favorable outcomes.

 

In summary, associating closely with unintelligent or foolish individuals can have detrimental effects on various aspects of our lives. It not only limits our perspectives by exposing us to a narrow range of ideas but also hinders our ability to adapt and grow. Their negative influence, characterized by pessimism or irresponsibility, can gradually erode our mindset and habits, leading to a decline in our overall outlook. Furthermore, this association may stagnate our growth by depriving us of intellectually stimulating conversations and learning opportunities. Additionally, aligning with such individuals increases the risk of making regrettable decisions and undermines our confidence and self-esteem over time. Therefore, prioritizing relationships with intelligent, wise, and ethical individuals is crucial for mitigating these risks and fostering an environment conducive to our continued growth, success, and well-being. In essence, our social circles profoundly impact our lives, and choosing to associate with positive influences aligns with the pursuit of personal growth, well-being, and ethical conduct. Cultivating supportive relationships with intelligent and discerning individuals ensures our journey through life is marked by wisdom and purpose…

 

 

Unanswered Questions and Challenges of the Big Bang Theory.

 

The Big Bang Theory is a cornerstone of modern cosmology. It is a widely accepted scientific model that describes the universe's expansion from a very high-density and high-temperature state, approximately 13.8 billion years ago. The theory has been remarkably successful in explaining a wide range of observations, including the large-scale structure of the universe, the abundance of light elements, and the cosmic microwave background radiation. However, like any scientific theory, the Big Bang Theory is not without its challenges and unanswered questions. Here, we explore some of these issues.

 

1. The Singularity Problem:

 

At the heart of the Big Bang Theory is the concept of a singularity - an infinitely small and dense point from which the universe is thought to have originated. However, our current understanding of physics breaks down when dealing with singularities. The laws of physics that govern the behavior of matter and energy at large scales (general relativity) and small scales (quantum mechanics) are incompatible with each other, making it difficult to understand what exactly happened at the moment of the Big Bang.

 

2. The Horizon Problem:

 

One of the most puzzling aspects of the Big Bang Theory is the horizon problem. This problem arises from the observation that different parts of the universe appear to have the same temperature and other properties, even though they are so far apart that they couldn't have interacted or influenced each other since the Big Bang. This suggests that some mechanism must have existed in the early universe to coordinate the properties of these distant regions.

 

3. The Flatness Problem:

 

Another challenge to the Big Bang Theory is the flatness problem. This refers to the fact that the universe appears to be "flat" (in terms of its geometry), rather than curved. A flat universe is a very precise condition that requires explanation, as it implies that the density of matter and energy in the universe is exactly balanced. Any small deviation from this balance in the early universe would have resulted in a universe that is either too dense (and thus collapses on itself) or too sparse (and thus expands indefinitely).

 

4. Dark Matter and Dark Energy:

 

The Big Bang Theory doesn't explain the nature of dark matter and dark energy, two mysterious components of the universe that together make up about 95% of its total mass-energy density. Dark matter is a hypothetical form of matter that does not emit, absorb, or reflect electromagnetic radiation, making it invisible to telescopes. Its existence is inferred from its gravitational effects on visible matter. Dark energy, on the other hand, is a hypothetical form of energy that is thought to be responsible for the observed acceleration of the universe's expansion.

 

5. Before the Big Bang:

 

Finally, the Big Bang Theory doesn't explain what (if anything) existed before the Big Bang, or what caused the Big Bang to occur. This is a fundamental question that lies beyond the scope of the theory, and it remains one of the most profound mysteries in cosmology. These unanswered questions have led to various modifications and extensions of the Big Bang Theory, such as the theory of cosmic inflation, and they are active areas of research in cosmology…

 

 

 

Buddhism, Hinduism, Jainism, and Sikhism.

 

One of the most significant similarities among Buddhism, Hinduism, Jainism, and Sikhism is the belief in reincarnation and karma. Reincarnation is the concept that the soul or consciousness or mind of a living being is reborn in a new body after death. The quality of one's actions (karma) in this life influences their future existence, including the circumstances of their next birth.

 

The cycle of birth, life, death, and rebirth is known as samsara, and liberation from this cycle is a shared aspiration among these four religions. In Hinduism, the ultimate goal is to attain moksha, or freedom from samsara, and unite with Brahman, the ultimate reality or supreme cosmic power. In Buddhism, the goal is to achieve nirvana element, a state of supreme enlightenment where suffering and individual existence cease. Jains strive to attain liberation of the soul (moksha) from samsara, and Sikhs seek to achieve a state of spiritual enlightenment and union with God.

 

Hinduism is known for its diversity of beliefs and practices, with a wide range of gods, rituals, and philosophical traditions. However, Hindus recognize the ancient Rishis and Vedas as authoritative sources of knowledge and the Brahmins as the priestly class. While some Hindus worship specific gods like Shiva, Vishnu, or Shakti, they view them as various manifestations of a single Ultimate Reality.

 

Buddhism, Jainism, and Sikhism also have their unique beliefs and practices, but they share a common thread of seeking to understand and connect with the ultimate reality, nature or supreme power. In Buddhism, the ultimate reality is often described as emptiness or soullessness, and the goal is to realize this reality through meditation and wisdom. Jains believe that the ultimate reality is the soul, which is eternal, pure, and distinct from the material world. Sikhs believe in a formless, omnipresent, and omnipotent God, and the goal is to achieve a state of union with God through devotion and spiritual growth.

 

Buddhism and Hinduism share a common cultural and historical background, and there are many similarities between their beliefs and practices. One of the fundamental beliefs of Buddhism is the Four Noble Truths, which describe the nature of suffering and the path to its cessation. The Buddhist concept of reincarnation is similar to the Hindu belief in samsara, and the goal of achieving nirvana element is analogous to the Hindu aspiration of moksha.

 

However, Buddhism also has its unique philosophical and ethical teachings, such as the Middle Way, the Noble Eightfold Path, and the Three Marks of Existence. The Middle Way is a path of moderation between the extremes of sensual indulgence and self-mortification. The Noble Eightfold Path is a set of guidelines for ethical conduct, virtue or discipline, concentration and wisdom, and it is the path that leads to the cessation of suffering and the attainment of nirvana element. The Three Marks of Existence are impermanence, suffering, and non-self, and they describe the fundamental characteristics of existence.

 

Jainism and Hinduism share a common origin from the Vedic culture of ancient India, and there are many similarities between their beliefs and practices. Jains and Hindus both believe in the concept of reincarnation and karma, and they view the ultimate goal of life as freedom from the cycle of birth and death.

 

Jains and Hindus also share a common emphasis on non-violence (ahimsa) and compassion for all living beings. Jainism is known for its strict adherence to non-violence, including vegetarianism. Hindus also value non-violence and compassion.

 

Sikhism emerged from the Bhakti movement within Hinduism, which emphasized devotion to God and the equality of all creatures. Sikhism and Hinduism share a common cultural and historical background, and there are many similarities between their beliefs and practices.

 

One of the most significant similarities between Sikhism and Hinduism is the belief in a formless, omnipresent, and omnipotent God. Sikhs believe in the concept of Waheguru, which is often translated as "Wonderful Lord" or "One God." Hindus also believe in a supreme god, Brahman, which is often described as the ultimate reality or cosmic consciousness.

 

In summary, Buddhism, Hinduism, Jainism, and Sikhism are four distinct religions with their unique beliefs, practices, and histories. However, they share some common philosophical ideologies, such as the belief in reincarnation and karma, the aspiration for liberation from the cycle of birth and death, and the emphasis on non-violence and compassion for all living beings. These similarities reflect the common cultural and historical background of these religions and the universal human quest for meaning, purpose, and connection with the ultimate reality, nature or supreme universal power…

 

 

 

The Limits of Folly.

 

The universe is a vast and complex place, full of mysteries and wonders that have captivated the human imagination for centuries. From the origins of life to the nature of consciousness, there are many questions that continue to elude even the most brilliant minds. However, not everyone is equally equipped to grapple with these complex and difficult questions such as different worlds, different planes, inequality of beings, invisible planes, karma, reincarnation, celestial beings and subtle natures. In this writing, we will explore the reasons why fools cannot comprehend the universe's intricacies and are not equal to wise men.

 

One of the primary reasons why fools are unable to comprehend the universe's intricacies is the importance or seriousness of intelligence and knowledge. The universe is a complex and ever-changing place, and understanding it requires a deep intelligence and nuanced understanding of many different fields of knowledge, including physics, meta-physics, philosophy, dharma, biology, religion, chemistry, nature and mathematics.

 

The universe is an incredibly complex and vast thing, and understanding how it works and how everything within it is interconnected is a challenging task for several reasons.

 

Firstly, the universe is constantly evolving and changing, which makes it difficult to comprehend its present state, let alone predict its future or understanding the past. Moreover, the universe operates at different scales, from the subatomic level to the cosmic level, and the laws that govern each scale can be vastly different, making it challenging to form a unified understanding of the universe.

 

Secondly, our understanding of the universe is limited by our perception and cognitive abilities. Our senses can only perceive a narrow range of the electromagnetic spectrum, and our brains or minds or consciousnesses have evolved to process information in a certain way, which can limit our ability to comprehend the universe's complexities.

 

Thirdly, the scientific study of the universe is a relatively recent endeavor, and there is still much that we do not know or understand. The scientific method is a slow and deliberate process, and it can take years or even decades to gather and analyze data, formulate and test hypotheses, and develop theories.

 

Lastly, the interconnectedness of the universe is a complex and abstract thing that can be difficult to grasp. The idea that everything in the universe is interconnected and that every action has a reaction can be challenging to reconcile with our everyday experiences and intuition.

 

Understanding how the universe works and how everything within it is interconnected is an extremely difficult task due to the universe's complexity, our limited perception, knowing and cognitive abilities, the relatively recent scientific study of the universe, and the abstract and complex nature of the concept of interconnectedness.

 

Fools, on the other hand, are often characterized by a lack of intelligence and knowledge. They may struggle to grasp even the most basic concepts and may be unable to think critically or creatively about the world or universe around them. This lack of intelligence and knowledge can make it virtually impossible for them to comprehend the universe's intricacies.

 

Another key difference between fools and wise men when it comes to understanding the universe's complexities is the role of critical thinking and reasoning. The universe is a place of many mysteries and uncertainties, and the path to understanding and discovery is often filled with twists and turns. A wise person is someone who is able to think critically and reason logically, to question assumptions and test hypotheses, to imagine, to realize and to navigate the complex and ever-changing landscape of scientific discovery.

 

Fools, on the other hand, are often characterized by a lack of critical thinking and reasoning skills. They may be easily swayed by superficial appearances or by the opinions of others, and they may struggle to separate fact from fiction in a complex and ever-changing world.

 

Finally, the differences between fools and wise men when it comes to understanding the universe's complexities can be understood in terms of the importance of curiosity and wonder. The universe is a place of endless discovery and exploration, and the path to understanding and appreciation is often paved with a sense of curiosity and wonder. A wise person is someone who is able to maintain a sense of curiosity and wonder, even in the face of adversity or uncertainty, and who is always eager to learn and discover new things.

 

Fools, on the other hand, may lack this sense of curiosity and wonder. They may be content with their limited understanding of the world, and they may be unwilling or unable to venture beyond the boundaries of their own experience and knowledge.

 

In addition to the above factors, the differences between fools and wise men can also be understood in terms of the importance of virtue and good character. Wise men are not only intelligent and knowledgeable but also virtuous and of good character. They are honest, just, compassionate, and humble, and they strive to do what is right, even in the face of adversity.

 

Fools, on the other hand, may lack these qualities of virtue and good character. They may be dishonest, selfish, or arrogant, and they may prioritize their own desires and interests above those of righteousness. This lack of virtue and good character can make it difficult for them to comprehend the universe's intricacies, as they may lack the moral and ethical framework necessary to understand and appreciate the complexities of the world around them and due to restless minds of them.

 

In summary, the limits of folly are significant and far-reaching. From the importance of intelligence and knowledge to the role of critical thinking and reasoning, to the importance of curiosity and wonder, and to the importance of virtue and good character, there are many reasons why fools cannot comprehend the universe's intricacies and are not equal to wise men. By striving to become wiser and more enlightened, we can all aspire to be more like the wise men of history and to better understand and appreciate the complexities of the universe around us…

 

 

 

The Natural Law of Cause and Effect.

 

The fact of cause and effect, often referred to as the chain of causation or the natural law, is a fundamental principle that helps us understand the interconnected nature of events in the world around us. This principle describes how one action or event leads to a result, which in turn leads to another result, creating a chain of linked events.

 

To illustrate the fact, let's consider a simple example:

 

1. Cause: You turn the key in the ignition of your car.

Effect: The car engine starts.

 

2. Cause: The car engine starts.

Effect: The car begins to move forward.

 

3. Cause: The car is moving forward.

Effect: You steer the car to your desired destination.

 

4. Cause: You steer the car to your destination.

Effect: You arrive at your destination.

 

In this scenario, the initial action of turning the key in the ignition sets off a series of subsequent events. Each event is the cause of the next effect, creating a continuous chain of causation until the final outcome is achieved.

 

The chain of causation is governed by three key principles:

 

1. Temporal Sequence: The cause must always precede the effect in time. In other words, the cause happens first, and then the effect follows.

 

2. Necessary Connection: There must be a direct and necessary connection between the cause and the effect. This means that the cause directly leads to the effect.

 

3. Predictability: If the same cause occurs under the same conditions, the same effect should follow. This principle allows us to predict future events based on past occurrences.

 

The doctrine of cause and effect is not just an abstract philosophical idea. It has practical applications in various fields such as science, engineering, economics, and even in our daily lives. It helps us make sense of the world, predict future events, and make informed decisions.

 

In science, for instance, the principle of cause and effect is used to formulate and test hypotheses. Scientists use this concept to predict the outcome of an experiment based on the conditions and variables they control.

 

In economics, the principle is used to predict the impact of certain policies or events on the economy. For example, an increase in interest rates by the central bank (cause) could lead to a decrease in borrowing and spending by consumers and businesses (effect).

 

In our daily lives, understanding cause and effect can help us make better decisions. For example, if we know that eating unhealthy food (cause) can lead to weight gain and health problems (effect), we can choose to maintain a balanced diet.

 

let's explore some examples of cause and effect chains in daily life activities and natural phenomena:

 

Walking:

Cause: You decide to take a step forward.

Effect: Your leg muscles contract, moving your leg and foot.

Cause: Your foot touches the ground.

Effect: Your body weight is transferred to the ground, creating a reaction force that propels you forward.

Cause: Your center of mass shifts forward.

Effect: Your other leg swings forward, and the process repeats, allowing you to walk.

 

Writing:

Cause: You decide to write something.

Effect: Your brain sends signals to the muscles in your hand and arm.

Cause: Your muscles contract and move your hand and fingers.

Effect: The pen or pencil you're holding makes contact with the paper, leaving a mark.

Cause: The marks on the paper form letters or symbols.

Effect: The written words convey meaning and information.

 

Using Technology:

Cause: You press a key on your keyboard.

Effect: The keyboard sends an electrical signal to the computer.

Cause: The computer's processor receives and interprets the signal.

Effect: The computer displays the corresponding character on the screen.

Cause: The displayed character is part of a larger document or program.

Effect: The document or program is saved, shared, or executed, leading to further actions and results.

 

Natural Actions:

Cause: Warm, moist air rises, creating a thunderstorm.

Effect: The rising air creates a difference in electrical charge between the clouds and the ground.

Cause: The electrical charge builds up until it discharges in the form of a lightning bolt.

Effect: The rapid heating of the air by the lightning bolt creates a shockwave, producing the sound of thunder.

Cause: The sound of thunder travels at a slower speed than the speed of light.

Effect: The time delay between seeing the lightning and hearing the thunder can be used to estimate the distance of the lightning strike.

 

Body & Mind:

 

Cause: You have a thought or experience an emotion.

Effect: Your brain releases neurotransmitters, chemical messengers that carry signals.

Cause: The neurotransmitters travel to different parts of your body through the nervous system.

Effect: Various body parts, like your heart, lungs, and muscles, respond to these signals.

Cause: The responses in your body lead to physical sensations or actions.

Effect: These physical sensations or actions can feedback to your brain, influencing further thoughts and emotions.

 

(For example, if you think about a stressful situation, your brain might release adrenaline. This chemical signal travels to your heart, causing it to beat faster, and to your muscles, preparing them for action. As a result, you might feel a racing heartbeat and tense muscles, which your brain interprets as signs of stress, potentially perpetuating the cycle.)

 

Bodily Natures:

Cause: You have a sexual thought or encounter a sexually arousing stimulus.

Effect: Your brain releases neurotransmitters, such as dopamine and norepinephrine, which trigger a sexual response.

Cause: The neurotransmitters travel to the genital area through the nervous system, causing blood vessels to dilate.

Effect: Increased blood flow to the genitals leads to physical changes, such as an erection in the penis or swelling and lubrication in the vagina.

Cause: The physical changes in the genitals, along with continued sexual stimulation, can lead to orgasm.

Effect: Orgasm results in the release of hormones, such as oxytocin and endorphins, which create feelings of pleasure, relaxation, and closeness to a partner.

 

In each of these examples, a single action or event leads to a series of interconnected results, creating a chain of cause and effect. Comprehending the relationships between causes and effects is vital for interpreting the world around us, anticipating results, and addressing challenges in numerous fields. The natural law of cause and effect serves as a potent instrument, guiding us through the intricacies of the world. By grasping the sequence of causation, we can forecast, strategize, and make choices that steer us towards our desired goals.

 

The natural principle of cause and effect is a fundamental cornerstone of our understanding of the universe. Everything that happens in the world is the result of one or more causes, and scientists are keenly aware of this fact, which they refer to as the natural law of cause and effect. Science is deeply rooted in the exploration and comprehension of cause and effect relationships, which in turn, drives the progress of technology.

 

Science engages with the fact of cause and effect through a systematic and rigorous process:

 

1. Observation and Hypothesis:

Scientists begin by observing the world around them, identifying patterns or phenomena that they wish to understand. Based on these observations, they formulate hypotheses about the potential causes and effects underlying the observed phenomena.

 

2. Experimentation and Data Collection:

To test their hypotheses, scientists design experiments that manipulate specific variables (potential causes) and observe the resulting changes (effects). They collect data systematically, measuring and recording the relevant variables and their relationships.

 

3. Establishing Causal Relationships:

Scientists analyze the data from their experiments, looking for consistent patterns and correlations between the manipulated variables (causes) and the observed outcomes (effects). They use statistical methods and logical reasoning to determine whether the observed relationships are likely to be causal, rather than just coincidental.

 

4. Developing Theories and Models:

When scientists can reliably establish causal relationships through repeated experimentation and observation, they develop theories and models that explain the underlying mechanisms and principles. These theories and models help scientists make predictions about future events and guide further research.

 

5. Refining and Validating Causal Explanations:

As new evidence emerges, scientists continuously refine and validate their causal explanations, either confirming or modifying their theories and models. This iterative process of testing, refining, and validating causal relationships is the foundation of scientific progress.

 

6. Establishing Causality in Complex Systems:

In many scientific fields, such as biology, ecology, and social sciences, the relationships between causes and effects can be complex, with multiple interacting variables. Scientists use advanced statistical techniques and systems-level approaches to untangle these complex causal relationships and understand the underlying mechanisms.

 

The law of cause and effect is of paramount importance in the fields of science and technology for several key reasons:

 

1. Understanding Mechanisms and Processes:

Identifying causal relationships is essential for understanding how natural and technological systems work. By tracing the chain of causation, scientists and engineers can uncover the underlying mechanisms and principles that govern various phenomena, leading to the development of more accurate models, theories, and predictive capabilities.

 

2. Establishing Reliable Explanations:

The scientific method relies heavily on the ability to establish causal relationships through experimentation and observation. By demonstrating that a specific cause leads to a particular effect, scientists can build a robust and reliable body of knowledge, which forms the foundation for scientific theories and laws, providing explanations for natural phenomena.

 

3. Enabling Prediction and Control:

Once causal relationships are established, scientists and engineers can use this knowledge to predict future events and outcomes. This predictive power is crucial for making informed decisions, planning, and designing effective solutions. Furthermore, understanding cause and effect allows for the manipulation and control of systems, enabling the development of new technologies and the optimization of existing ones.

 

4. Troubleshooting and Problem-Solving:

In the realm of technology, the ability to trace the chain of causation is essential for troubleshooting and problem-solving. By identifying the root causes of issues, engineers can develop targeted solutions and prevent the recurrence of problems. This causal reasoning is particularly important in fields like computer science, where complex software and hardware systems require a thorough understanding of the underlying causal relationships.

 

5. Advancing Scientific and Technological Progress:

The continuous exploration and refinement of causal relationships drive the advancement of science and technology. As new discoveries are made and causal explanations are improved, it leads to the development of more accurate models, innovative technologies, and a deeper understanding of the world around us. This progress, in turn, enables further scientific and technological breakthroughs, creating a cycle of continuous improvement and discovery.

 

In summary, the natural law of cause and effect is fundamental to the scientific and technological endeavors, as it provides the framework for understanding, predicting, and controlling the natural and artificial world. By rigorously investigating causal relationships, scientists and engineers can unlock the secrets of the universe and create transformative technologies that improve our lives…

 

 

Spiritual Truth Seeker.

 

The human journey is a complex and multifaceted one, filled with a myriad of experiences, challenges, and opportunities for growth. One of the most profound and transformative paths that a person can embark on is the path of the spiritual truth seeker. This writing aims to explore the importance of becoming a spiritual truth seeker, the significance of discovering eternal nature, and the quest for liberation from the cycle of birth and death.

 

The path of the spiritual truth seeker is a journey of self-discovery, inner transformation, and the pursuit of the ultimate truth or reality. It is a journey that requires courage, openness, and a deep commitment to personal and spiritual growth.

 

Becoming a spiritual truth seeker is important for several reasons. Firstly, it allows us to question and explore the nature of existence, the purpose of life, and the mysteries of the universe. This can lead to a deeper understanding of ourselves, others, and the world around us. Secondly, it encourages us to look within and embark on a journey of self-discovery and inner transformation. This can lead to greater self-awareness, emotional intelligence, and spiritual maturity. Lastly, it invites us to connect with a higher nature, a deeper truth, or a greater reality, which can provide a sense of meaning, purpose, and spiritual fulfillment.

 

Finding the Eternal Nature:

 

The idea of the eternal nature refers to the enduring, timeless aspect of existence. In many spiritual traditions, it is believed that beneath the surface of our physical bodies and our transient thoughts and emotions, there is a deeper, more enduring aspect of our being. This is often referred to as the soul, the spirit, the mind or the true self.

 

Finding and connecting with eternal nature is significant for several reasons. Firstly, it can provide a sense of stability, peace, and inner strength in the face of life's challenges and changes. Secondly, it can help us to transcend the limitations of our physical bodies and our ego-centered identities, and to experience a deeper sense of interconnectedness with all beings. Lastly, it is a deathless eternal nature which we must have.

 

In many spiritual traditions, the ultimate goal of the spiritual truth seeker is liberation or freedom from the cycle of birth, death, and rebirth. This is often referred to as Moksha in Hinduism and Nirvana in Buddhism.

 

In summary, the path of the spiritual truth seeker is a journey of courage, exploration, and transformation. It is a journey that invites us to question, to seek, and to discover. It is a journey that encourages us to look within, to grow, and to transform. It is a journey that connects us with the eternal, the timeless, and the divine. The spiritual truth seeker seeks the the ultimate truth of the universe. In a world that often emphasizes the superficial and the transient, the path of the spiritual truth seeker is a valuable reminder of the depth and the enduring nature of the human spirit…

 

 

 

Dark Matter: The Mysterious Invisible Component of the Universe.

 

Dark matter is one of the most intriguing and mysterious concepts in modern astrophysics and particle physics. It is a hypothetical form of matter that does not emit, absorb, or reflect electromagnetic radiation, which means it cannot be directly detected using traditional astronomical tools that rely on light. Instead, its existence and properties are inferred through its gravitational effects on visible matter, radiation, and the large-scale structure of the universe.

 

The exact composition of dark matter is currently unknown, and it remains one of the biggest unsolved mysteries in science. It's not made up of the same particles that constitute ordinary matter, such as protons, neutrons, and electrons. Dark matter particles also don't interact with the electromagnetic or strong nuclear forces in the same way as ordinary matter, which makes them extremely difficult to detect.

 

There are several theories about what dark matter might be. One of the leading candidates is Weakly Interacting Massive particles (WIMPs), which are hypothetical particles that interact with ordinary matter through the weak nuclear force and gravity. Other candidates include axions (hypothetical particles that are much lighter than WIMPs), sterile neutrinos (hypothetical particles that don't interact with matter except through gravity), and primordial black holes (hypothetical black holes that formed in the early universe). However, none of these candidates have been definitively proven to be the source of dark matter.

 

Despite the uncertainty surrounding its composition, the evidence for dark matter's existence is quite strong. It's estimated to make up about 27% of the total mass-energy density of the universe, with the remaining 68% being dark energy and about 5% being ordinary matter. The effects of dark matter can be seen in the rotation of galaxies, the gravitational lensing of light from distant objects, and the large-scale structure of the universe.

 

Understanding the nature of dark matter is a key challenge for the coming years in both particle physics and cosmology. Scientists are using a variety of approaches to try to detect dark matter particles and study their properties. These include underground experiments that search for WIMPs, experiments that use powerful magnets to search for axions, and space-based telescopes that search for the signatures of dark matter in the cosmic microwave background radiation.

 

The search for dark matter is not only important for understanding the fundamental nature of the universe, but it also has practical implications. For example, the detection of dark matter particles could potentially lead to the development of new technologies for energy production and storage.

 

In summary, dark matter is a mysterious and fascinating component of the universe that has yet to be fully understood. The search for dark matter is one of the most important and exciting areas of research in modern science, and it has the potential to revolutionize our understanding of the cosmos…

 

 

Supernatural Powers in Buddhism.

 

Buddhism is a spiritual tradition that has been practiced for over 2,500 years, and its founder, Siddhartha Gautama Buddha, is widely regarded as one of the greatest spiritual teachers in history. While Buddhism is primarily concerned with the attainment of liberation and the end of suffering, it also acknowledges the existence of supernatural powers, known as "abinna" or "super-normal powers," that can be acquired through meditations and spiritual practices.

 

 

The Supernatural Powers of Buddha:

 

Buddha is said to have possessed a wide range of supernatural powers, which he acquired through his intense meditation and spiritual practice. Some of the most well-known of these powers include:

 

1. Yamaka Pratiharya: This power allowed Buddha to gush fire and water from his body at the same time, and was said to be a result of his complete mastery over the elements.

2. Flying Through the Sky: Buddha was said to be able to sit in a meditation pose and then fly through the air, effortlessly soaring through the sky like a bird.

3. Teleportation: Buddha was also said to be able to instantly teleport himself from one location to another, a power that was said to be a result of his complete control over the physical world.

4. Discussing with celestials: Buddha was said to have had discussions with the divine and brahmic beings who dwell in the higher realms of existence, who sought his guidance and wisdom.

5. Talking with Animals: Buddha was said to be able to communicate with animals, such as the Parileyya elephant, and to understand their languages and feelings.

7. Blazing Light Aura: Buddha was said to be surrounded by a blazing light aura, which was a result of his intense spiritual energy.

8. Sabbannuta Nana: This is Omniscient Intelligence. This is what makes Buddha different from another saint. The Omniscient Intelligence of the Buddha is a unique intelligence that only Buddhas in the universe possess. Other saints cannot attain this intelligence because it requires an extensive accumulation of meritorious karmas from many past lives. This is the Buddha's supreme and ultimate form of knowledge, granting him access to all information in the universe, both spiritual and mundane.

 

In this writing, we will explore various types of abinna or supernatural powers that are said to be attainable by those who follow the Buddhist path. But these powers are not the goal of spiritual practices. These powers are by-products of spiritual path.

 

Types of Abinna:

 

In addition to the supernatural powers of Buddha, the Buddhist scriptures also describe a wide range of Abinnas that can be acquired through meditation and spiritual practice. Some of the most well-known of these powers include:

 

1. Manifoldness: This power allows the practitioner to create multiple copies of themselves, and is said to be a result of the ability to manipulate the physical world.

2. Mind-Made Body: This power allows the practitioner to create a body out of pure mental energy, and is said to be a result of the concentration.

3. Divine Eye: Also known as "dibba cakku," this power allows the practitioner to see things that are not visible to the ordinary human eyes, including the past and future, and is said to be a result of the ability to perceive reality beyond the limitations of the physical senses.

4. Divine Ear: Also known as "dibba sota," this power allows the practitioner to hear things as that are inaudible to ordinary human ears, and is said to be a result of the ability to perceive reality beyond the limitations of the physical senses.

5. Recollection of Past Lives: This power allows the practitioner to remember their past lives, and is said to be a result of the ability to perceive reality beyond the limitations of the physical senses.

6. Walking on Water: This power allows the practitioner to walk on the surface of water, and is said to be a result of the ability to control the elements.

7. Going Through Walls: This power allows the practitioner to pass through solid objects, such as walls and mountains, and is said to be a result of the ability to manipulate the physical world.

8. Touching the Sun and Moon: This power allows the practitioner to touch the sun and moon, and is said to be a result of the ability to control the physical world.

9. Knowing Others’ Thoughts: This power enables the practitioner to know the thoughts of any creature, regardless of whether they are near, distant, visible, or invisible.

 

Kasina Meditations:

 

One of the primary methods for acquiring abinna in Buddhism is through the practice of kasina meditations. These meditations involve focusing the mind on a single object, such as a colored disk or a flame, or an element.

 

Some of the most well-known kasina meditations include:

 

1. Earth Kasina Meditation: This meditation involves concentrating the mind on a disk of earth element.

2. Air Kasina Meditation: This meditation involves concentrating the mind on air element.

3. Fire Kasina Meditation: This meditation involves concentrating the mind on fire element.

4. Water Kasina Meditation: This meditation involves concentrating the mind on to water element.

 

The supernatural powers of Buddha, as described in the Buddhist scriptures, are a testament to the incredible potential of the human mind. While the attainment of Abinnas is not the primary goal of Buddhism, it is acknowledged as a natural byproduct of intense meditation and spiritual practice. Through the practice of Kasina meditations and other forms of spiritual practices, it is said that anyone can acquire these powers and tap into the infinite potential of the nature…

 

 

 

A Scientific Examination of the Non-Existence of an Almighty God.

 

The concept of an almighty god has been a central tenet of many religions throughout history. The belief in a divine being or a creator that has complete control over the world and the lives of its inhabitants is often seen as a source of comfort and guidance for many. However, a closer examination of the world and the experiences of individuals, both believers and non-believers, raises serious questions about the existence of an almighty god. In this writing, we will explore the evidence for the non-existence of an almighty god and the ways in which the world does not appear to be controlled by such a being.

 

The Problem of Evil:

One of the most significant challenges to the existence of an almighty god is the problem of evil. The world is filled with suffering, pain, and destruction, much of which seems to be completely random and undeserved. If an almighty god exists and is truly all-powerful, all-loving and all-knowing, then it is difficult to understand why such a supreme being or creator would allow for so much suffering in the world.

 

Believers of almighty god become sick, experience the destruction of wealth and money, suffer from poisoning, and become subject to bomb attacks and natural disasters. Moreover, believers of almighty god are not immune to the effects of aging, pain, and death. These experiences are not unique to believers, as non-believers also experience these same challenges and tragedies.

 

The fact that both believers and non-believers are subject to sicknesses, aging, pain, natural disasters, and death equally suggests that these experiences are not the result of divine intervention or punishment, but rather are a natural part of the world.

 

The Absence of Divine Intervention:

Another piece of evidence for the non-existence of an almighty god is the absence of divine intervention in the world. If an almighty god exists and is truly all-powerful, then it stands to reason that such a being would be able to intervene in the world in a clear and unmistakable way. However, there is little evidence to suggest that this is the case.

 

Those who pray for the almighty god become sick and go to see a doctor, become subject to cancer, and do not receive money from the almighty god, even if they believe and pray for it. These experiences suggest that prayer and belief in an almighty god do not necessarily result in divine intervention or protection.

 

Moreover, the fact that believers of almighty god come to low ranks in school, commit suicide, and die in vehicle accidents, despite their belief and potential prayers for protection, suggests that the world is not controlled by a divine being or creator that is able to intervene in a meaningful way.

 

The Imperfect World:

Another piece of evidence for the non-existence of an almighty god is the imperfect nature of the world. If an almighty god created the world, then it stands to reason that such a being would create a world that is perfect and free from flaws and mistakes. However, the world is filled with imperfections, injustices, and inequalities.

 

Believers of almighty god suffer from stupidity and do not receive good luck always, despite their belief and potential prayers for such blessings. Moreover, the fact that some persons believe in almighty god, yet they become subject to pain, sicknesses, and not having their wishes come true, suggests that the world is not controlled by a divine being that is able to grant blessings and answer prayers in a consistent and reliable way.

 

The fact that both believers and non-believers are subject to the imperfections of the world equally suggests that these experiences are not the result of divine intervention or punishment, but rather are a natural part of the world.

 

The Existence of Non-Believers:

The fact that non-believers exist is also evidence for the non-existence of an almighty god creator. If an almighty god exists and is truly all-powerful, then it is difficult to understand why such a supreme being would allow for the existence of individuals who do not believe in it.

 

Moreover, the fact that those who do not believe in almighty god are able to prove the non-existence of such a being, and that the almighty god never shows itself and defends its existence, suggests that the concept of an almighty god is a human construct, rather than a true and objective reality.

 

In conclusion, the evidence for the non-existence of an almighty god is compelling. The problem of evil, the absence of divine intervention, the imperfect nature of the world, and the existence of non-believers all suggest that the world is not controlled by a divine supreme being that is all-powerful, all-knowing, and all-loving. It is important to critically examine the evidence, nature and consider the ways in which the world does not appear to be controlled by such a creator being…

 

 

 

 

Vedas and Upanishads.

 

The Vedas and Upanishads are ancient Indian texts that are considered as the foundation of Hinduism and its philosophy. The Vedas are a collection of four texts, namely Rig, Yajur, Sama, and Atharva, and they are believed to have words of the ancient sages and seers of India. The Upanishads are a collection of texts that are considered as the concluding part of the Vedas, and they are known for their profound and insightful teachings on the nature of reality, consciousness, and self.

 

The Vedas are considered as the most sacred and authoritative texts in Hinduism, and they are revered and worshipped as the embodiment of divine knowledge and wisdom. The Vedas are a vast and diverse collection of texts that cover various aspects of life, such as religion, philosophy, nature, science, and culture.

 

The Rig Veda is the oldest and the most important of the four Vedas, and it is a collection of verses that are dedicated to the various gods of the Hindu pantheon. The Yajur Veda is a collection of texts that are related to the performance of rituals and sacrifices, and they are known for their precise and detailed instructions. It exists in two main recensions (Shakhas), known as the Shukla (White) Yajur Veda and the Krishna (Black) Yajur Veda. The Sama Veda is a collection of texts that are related to chanting, and they are known for their harmonious compositions. The Atharva Veda is a collection of texts that are related to supernatural, healing, and protection, and they are known for their practical and pragmatic teachings.

 

The Vedas are considered as a source of knowledge and wisdom, and they are seen as the guide in matters of religion, philosophy, nature, mind, concentration and ethics. The Vedas are also seen as the basis and foundation of the various traditions, schools, and sects of Hinduism, and they are seen as the unifying and integrating factor that binds and holds together the diverse and complex fabric of Hinduism.

 

The Upanishads are a collection of texts that are considered as the concluding part of the Vedas, and they are known for their profound and insightful teachings on the nature of reality, consciousness, and self. The Upanishads are a product of the intense and sustained spiritual and philosophical inquiry and reflection that characterized the later Vedic period, and they are seen as the culmination and fulfillment of the Vedic vision and aspiration.

 

The Upanishads are a diverse and eclectic collection of texts that cover various aspects of life, such as religion, philosophy, psychology, and spirituality. The Upanishads are known for their profound and insightful teachings on the nature of reality, and they are seen as the basis and foundation of the various schools and systems of Indian philosophy, such as Advaita Vedanta, Vishishtadvaita, and Dvaita.

 

The Upanishads are also known for their profound and insightful teachings on the nature of consciousness and self, and they are seen as the basis and foundation of the various traditions and practices of yoga and meditation. The Upanishads are seen as the ultimate authority and guide in matters of spirituality and self-realization, and they are seen as the means and the way to attain the highest and the most sublime goal of human life, namely, Moksha or Brahman or Atman.

 

In summary, the Vedas and Upanishads are ancient Indian texts that form the basis of Hinduism and its philosophy. The Vedas are a comprehensive and varied collection of texts, revered as the source of all knowledge and wisdom. The Upanishads, a collection of texts, are renowned for their deep and insightful teachings about reality, consciousness, and self. They are considered the path to achieve the ultimate goal of human life, Moksha, Brahman, or Atman…

 

 

Isidasi Nun and Her Divine Eye.

 

Isidasi, the daughter of a baron who became a nun in Gautama Buddha’s organization, soon attained liberation as an arhant bhikkhuni.

 

One day, after finishing her alms round in Patna city, she rested near the riverbank. Her friend, the nun Bodhi, was also resting next to her. The conversation between the two arhant bhikkhunis at that time is recorded in the Buddhist scriptures.

 

“Venerable Isidasi, you are still young and very beautiful. For what reason did you become ordained? Why did you become a nun?”

 

“Venerable Bodhi, I will tell you why I became a nun. Listen to me. My father was a baron in Ujjain. I was his beloved daughter. At a young age, I was married off to a rich baron in Saketa, who was a friend of my father.”

 

“Since I got married and moved to Saketa, I washed my aunt's and uncle's (father-in-law) feet in the morning and evening. If my husband's brothers, sisters, and family members came home, I would get up from my seat so they could be seated and honored. I prepared and served food appropriately.”

 

“I went to my husband at the right time and adorned him with perfume like a maid. I prepared food, cleaned the dishes, and treated my husband like a mother treats her only son.”

 

“Although I treated my husband with respect, he did not love me. Despite behaving modestly, not lazily, and politely towards him, he soon got tired of me and started to dislike me.”

 

“One day, he said, 'I can't live married life with Isidasi anymore. Send her to her parents.'”

 

“'Child, don't say that. Isidasi is intelligent, dutiful, and not lazy. She treats you well. Why don't you like her?' asked his parents.”

 

“'She doesn't hurt me, but I don't want to be with her anymore,' he replied.”

 

Because her husband insisted on sending her back to her parents, Isidasi returned to her parent’s house. Without any grudge, she went to her parents.

 

“Father, I have not done anything wrong to my husband. I didn’t do anything bad or say a bad word. But I came back because he said he does not like me,” Isidasi said.

 

After a while, Isidasi's father remarried her to another man. At his house, Isidasi did all the work like a maid, respected her husband, was a good dutiful wife and harbored no malice, as before. But after about a month, he also got tired of her. Then again she had to return to her parent’s house.

 

One day, Isidasi's father saw a young man begging with dirty clothes and a broken pot. He immediately bathed him in fragrant water, dressed him in beautiful clothes and ornaments, and said, "Child, from today onward you may not go begging. Marry my daughter, take care of this property and riches, and live in this mansion." That young man agreed. Isidasi also honored him and treated him well just like she did to her previous husbands. Despite this, he also disliked her after about a month. “I don't like living with Isidasi. I want to go back to begging. It is better to beg than to be with my wife Isidasi,” he said and left the mansion.

 

That day, Isidasi went to her room and cried the whole night. “Why does every man hate me? Why do all men dislike me, even though I am an obedient and dutiful wife?” she thought to herself. “What is the meaning of this life? Should I commit suicide and die, or should I become a nun?” she pondered.

 

After some time, one day, the wise and virtuous nun Jinadatta came to my mansion for alms. Seeing her, I bowed at her feet, invited her into my home, and offered alms.

 

“Venerable nun, I also want to become a Buddhist nun,” I told to venerable nun Jinadatta.

 

My father heard this and said, “Daughter, why do you think of becoming a Buddhist nun? Stay in this house, follow the Dhamma, and offer alms.”

 

“Father, you have seen the sufferings I have endured in this short period, haven't you? How embarrassed I was! I have suffered a lot, more than any girl should have to bear. Therefore, Father, allow me to become a nun. Let me abandon this lay life and end all these sufferings to rest in the great nirvana.” She pleaded, bowing at her father's feet.

 

With her father's permission, she went to a Buddhist nunnery and became a nun. Within seven days, she meditated continuously and reached fruition. She became a liberated arhant nun, attaining the three intelligences. Then she obtained the divine eye and the ability to see her past lives. One day, she watched how she spent her time in the cycle of reincarnation.

 

In one previous life, she was a man and the son of a very rich goldsmith in a village named Eraka. He spent his life as a young man with a beautiful face and body. However, due to bad associations and bad friends, he committed sins greedily and lustfully by engaging in illicit sexual intercourse with various women. After that life, where she was a man, she was born into hell for a very very long time, suffering greatly. After that life in hell, she became a monkey in the womb of a female monkey. On the seventh day after the baby monkey was born, the great monkey leader removed the baby's male organs, causing severe injury and great suffering. These were the results of the sins the past mistakes done when she was a man and a son of a rich goldsmith.

 

From that life, she died and was born as a baby goat in the womb of a blind and humpbacked goat (doe) that lived in a forest. She was caught by humans, and to lift heavy loads, the goat owner crushed the goat's male organs. That goat pulled heavy loads for twelve years, suffering from ulcerated and worm-infested sores. This was also a result of the wrongful, sinful illicit sexual acts committed in her previous life as a man and the son of a rich goldsmith.

 

After that life, she was born as a bull in the womb of a cow who lived on a farm owned by a cattle dealer. One year after birth, the bull's male organs were removed to make it better at pulling weight. It carried heavy loads until it became very sick and died. This too was the result of bad karma collected in her male life as the son of a rich goldsmith.

 

In the next life, I was born in the house of a slave girl in a certain street. I was not possible to be a woman or a man in that life. My gender was neither a man nor a woman. It is also was the result of my sinful karmas done in my male life as the son of a rich goldsmith.

 

After that life I was born as a daughter, a girl in a house of a very poor cart driver. Being poor, he never got food to satisfy his hunger. People came every day asking him to repay the loans he had borrowed from them. As the girl was crying because her father could not pay the debt, someone took her by force. Then I was a sixteen years old girl. That man had a son named Giridasa. He took her to his house. He had a virtuous, dutiful and devoted wife. I was Jealous of her. So I did various things to make that wife unpleasant to him. I made him angry about that his other wife.

 

So even when I provide all the services to my husbands like a maid, they leave me because of that karmic reward. But I, the Isidasi, ended all those karmas in this life. I have no rebirth and no suffering again…