Brazil 2nd Paulo reincarnation case:

 

Dr. Jim B. Tucker, Professor and Scientist, (University of Virginia, United States of America)

Researcher Lucam J. Moraes, (Independent researcher and scholar, Universidade Federal de Juiz de Fora - UFJF, Brazil)

Researcher Eric V. Ávila-Pires, Medical Doctor, (Brazil)

Researcher Mariana S. Nolasco, (Brazil)

Researcher Thamires S. Rocha, (Brazil)

Researcher Alexander Moreira-Almeida, Psychiatrist, (Research Center in Spirituality and Health, Brazil)

 

A verified reincarnation case in Brazil. [The boy with a birth defect matching his granduncle's fatal wound.]

 

In 2013, a boy named Paulo was born in the northeast region of Brazil. He is an only child and lives with his parents, Milena and her husband. Paulo is a sociable and affectionate child who attends school regularly, plays with friends and relatives, and takes care of his pets. He has a history of asthma and a birth defect—a depression in the back of his skull. His family is nominally Catholic but does not attend religious services. His father has some books related to Spiritism, a popular reincarnationist religion in Brazil.

 

Notable Statements of Paulo:

- "I was at work when a thief came, and there was a robbery. The robber fired four shots at me. The shot that killed me hit my head."

- "I died after the first shot."

- "I felt water beneath me, and I saw a light. Then everything was getting dark."

- "Mom! Where is my horse? Did you throw it away?"

- "It is white and blue, made of wood, without legs."

- "I had a wooden horse."

- "I had a real horse that had been stolen outside my house."

- "I left it there but when I returned, the animal was gone."

- "Hey, Côca!"

- "You are Côca!"

- "I already knew it!"

- "Mom, why have you stopped giving me that yellow fruit?"

- "No! That yellow fruit!"

- "I have already died and came back several times."

- "Life goes on, and it does not end when you die."

- "Children can choose their parents, and I chose you to be my mother."

 

Past Life:

Paulo's claimed previous personality is his granduncle, Roberto, who lived in the northeast of Brazil between the 1950s and 1990s. Roberto worked as a transport manager at a company. He was a dedicated and disciplined manager who noticed a gap in the company budget and material theft from the mill. He fired the employee responsible for the robberies. The employee left the plant, returned a few minutes later with a firearm, and shot and killed Roberto.

 

Dates and Time Periods:

-Roberto's Death: 1994

-Paulo's Birth: 2013

-Intermission Period: 19 years (1994-2013)

 

Locations:

-Roberto's Location: Northeast Brazil

-Paulo's Location: Northeast Brazil

 

Method of Death:

Roberto was murdered by a coworker with several gunshots, including one in the head.

 

Intermission Memories:

Paulo claimed to have memories related to the intermission period, such as seeing a light after being killed and choosing his parents in the intermission period.

 

Dreams:

Milena, Paulo's mother, had precognitive dreams since adolescence. Four years before Paulo's birth, she dreamed of a child sitting on a chair who smiled at her, and she heard a voice saying he would be her son. When Paulo was 15 months old, Milena dreamed that she was talking to an unknown person who said she had stopped dreaming of her uncle because he had returned as her son. Milena initially did not believe it but later looked for an explanation.

 

Family Statuses:

Paulo's Family:

-Mother: Milena (niece of Roberto)

-Father: Unnamed

-Uncle: Unnamed (brother of Milena)

-Grandmother: Roberto's sister

 

Roberto's Family:

-Siblings: Roberto's brothers and sisters

-Children: Two children

-Widow: Unnamed

 

Statements and Behaviors Similar to Past Life Personality:

00-24 Months:

-Kept arms crossed, walked with arms backward, hands in pockets.

-Mother dreamed of murder, voice said son was murdered.

-Child cried and screamed during TV shooting scene.

 

25-47 Months:

-Often Walked nude at home. (According to the grandmother the Roberto's sister, Roberto also had a habit of walking naked at home when he was a child.)

-Played as a car mechanic.

-Asked about stolen wooden horse and real horse.

 

48-60 Months:

-Called mother "Coca."

-Craving for yellow fruit.

 

61-72 Months:

-Claimed he died and came back, children can choose parents.

-Claimed killed with four shots, one in head.

 

73-108 Months:

-Interest in military careers.

-Interest in physical activities.

 

Investigations:

The case was investigated through interviews with Paulo and first-hand witnesses, including his mother, father, and uncle. Documental analysis was conducted to verify possible associations between Paulo's statements and facts from Roberto's life. A CT scan of Paulo's skull was performed to verify possible associations between anatomical features and a fatal wound from the previous life.

 

Recognitions:

Paulo's Recognitions:

-Recognized a wooden horse and a real horse that belonged to Roberto.

-Recognized the nickname "Coca" that Roberto used for Milena.

-Recognized the mode of death and the number of shots.

 

Verifications:

Verified Statements:

-Mode of death: Correct

-Toy (wooden horse): Correct

-Nickname "Coca": Correct

-Number of shots: Correct

-Interest in cars and mechanics: Correct

-Interest in military careers: Correct

-Interest in physical activities: Correct

-Birth defect compatible with fatal wound: Correct

 

Undetermined Statements:

-Victim died after the first shot: Undetermined

-There was water under the victim: Undetermined

-Colors of the wooden horse: Undetermined

-Number of shots: Undetermined

 

Milena, Paulo's mother, had a close relationship with her uncle Roberto. She lived with him when she studied in the city where he lived, and he treated her like his daughter. Roberto's death impacted Milena greatly, leading her to experience intense grief.

 

When Paulo was born, Milena observed unusual behaviors in her son. Even in the first year of life, Paulo kept his arms crossed over his chest, a habit that persisted when he started to take his first steps. This behavior caught Milena's attention because it seemed curious to observe such a habit in a young baby. Later, Paulo developed the habit of walking with his arms crossed behind his back and sometimes putting his hands in his pockets. At that time, Milena remembered that her deceased uncle used to have similar habits, but initially, she considered this child's behavior just a custom.

 

Milena claimed precognitive dreams since adolescence. Four years before her son was born, she dreamed of a child sitting on a chair. When she looked at the child, he smiled at her, and she heard a voice saying that he would be her son. When Paulo was two years old, she remembered this dream and noticed a physical resemblance between the child in the dream and her son. Moreover, when Paulo was 15 months old, his mother dreamed that she was talking to an unknown person who said she had stopped dreaming of her uncle because he had returned as her son. Although she initially said she did not believe it and was not impressed, she thought about it and looked for an explanation.

 

Two days later, she reported the dream to her brother. He said he already knew it because he had had an "intuition." When Milena had Paulo sitting on her lap, her brother "heard a voice" saying that their deceased uncle had returned as that child. Additionally, the brother reported that he has studied Spiritism for many years and claimed to have some mediumistic experiences. According to him, he has gotten such information intuitively and had already assumed that his late uncle had reincarnated as his current nephew, Milena's son.

 

Between two and three years old, Paulo insisted on staying naked at his home, rejecting being dressed by his mother. When told about this, the child's grandmother (Roberto's sister) affirmed that her deceased brother demonstrated similar behavior as a child.

 

Between three and four years old, the boy showed great interest in playing at repairing bicycles and tricycles. On one occasion, the child picked up his tricycle and got under it as if he was repairing a vehicle. His mother asked him, "My son, what are you doing under there?" Paulo answered, "I'm fixing the car, Mom. When I grow up, I'm going to fix cars." He kept stating that he would be an auto mechanic until he was five years old. This also puzzled the mother, since Roberto's work had included car and truck maintenance.

 

Several times when Paulo was three and a half, he asked his mother, "Mom! Where is my horse? Did you throw it away?" The mother would answer, "What horse? You never had a horse..." Once she asked what this horse looked like, and he replied, "It is white and blue, made of wood, without legs." Milena reported this to her mother. Although the grandmother is Catholic and totally disbelieves in reincarnation, she said that Roberto had a wooden horse which he used to play with during his childhood, but she could not remember the colors of the toy. It had been hidden by their mom because it had scratched the wooden floor of their house.

 

Once, Milena asked Paulo, "Son, have you not dreamed about this horse?” The boy replied, "No, Mom. I had a wooden horse." In addition, he mentioned he had a real horse that had been stolen outside his house. He claimed he had left it there but when he returned, the animal was gone. Milena reported this to her mother, who stated that her brother had acquired a real horse during his adolescence without their parents’ consent. Because the animal was making a big mess in their yard, their mother took the animal and sold it when her brother was not at home. The deceased's brother also confirmed this event. Although this situation occurred many decades ago, Paulo believed it had happened recently. He also claimed they had lived in a house with a wooden floor and a large yard and that their mother often rubbed oil on the floor. Milena was puzzled by her son's claims, because they had never lived in a house with a wooden floor. The grandmother and Roberto's other siblings said that their family had lived in a house with a wooden floor when Roberto was a child.

 

When Paulo was four years old, his mother was in the kitchen preparing food, and the boy called her persistently. She did not answer him, so he said, "Hey, Côca!” Milena then asked him, "What did you say?" And he repeated, “Côca!” She asked him, "Who is Côca?", and he replied, "You are Côca!” Astonished, Milena asked, "Who told you that name?" Paulo replied, "I already knew it!” His mother was very surprised. "Côca" was a nickname that Roberto had given her. Only he (and sometimes his siblings) had called her that. The nickname stopped being used after Roberto was killed. Paulo never had any contact with Roberto's brother and had only talked a few times by phone with Roberto's sister, as they live far away. Milena was adamant that Paulo had never told about the nickname. Milena then told Paulo, "My uncle called me that". The child replied that he already knew her uncle but could not remember his name. Milena asked if he had children, and the child answered, “Yes, two children” (which is correct for Roberto), but could not remember their names.

 

When Paulo was about four to five years old, he frequently asked his mother, “Mom, why have you stopped giving me that yellow fruit?” Milena answered, “Which yellow fruit? Banana? Mango?” The child answered, “No! That yellow fruit!” Roberto's brother reported that Roberto had the habit of eating bananas with powdered milk.

 

When Paulo was five, his mother was talking on the phone to his grandmother, who had just had an accidental gas explosion in her home. The child asked his mother, "Why are you so worried?" She replied, "It would be sad if grandma died..." Paulo answered, "I have already died and came back several times," and continued, "Life goes on, and it does not end when you die." He added, "Children can choose their parents, and I chose you to be my mother.” Paulo's parents claim they do not have clear opinions regarding reincarnation and did not talk about religion, reincarnation, or life after death.

 

At two years old, Paulo was watching TV with his mother when a scene of gunfire broke out. Paulo suddenly screamed in fear and cried uncontrollably, behavior that was unusual for him. Later, at about six years old, while resting on the beach with his parents, he spontaneously stated, "Mom, I was at work when a thief came, and there was a robbery. The robber fired four shots at me. The shot that killed me hit my head.” Milena asked, "Why did the robber do that?" and Paulo replied, "I don't know." During the conversation, he became very emotional, with eyes full of tears, and he asked, "Why did he shoot me four times? I died after the first shot.” His mother asked, “What happened after that?” Paulo answered, “I felt water beneath me, and I saw a light. Then everything was getting dark.”

 

More recently, Paulo has shown interest in military careers and for physical activities. Roberto, according to his siblings, studied in a military school and enjoyed this environment, being also very disciplined with his daily physical activities.

 

Birth Defect Assessment:

Paulo has a birth defect that has intrigued his parents, a depression (“a hole”) on the back of his skull. His pediatrician said that such a condition seemed normal and would disappear over time. However, the birth defect is still present and clearly palpable. A recent cranial CT scan obtained with a 3D reconstruction showed two findings: “concavity in the median region of the lower occipital bone and a rectification of the parietal skullcap in the paramedian left region.”

 

Discussion:

This study reports the case of a Brazilian child who made 13 spontaneous statements concerning an past-life, and nine were accurate regarding the life of his granduncle, who was murdered two decades before. The boy also showed eight behaviors that matched the habits and interests of this deceased relative. This case's characteristics fit cross-cultural patterns verified among a worldwide variety of past-life claims. The score of 19 points on the Strength-of-Case Scale measurement is higher than the mean of 10.4 in a sample of 799 cases.

 

Most children who claim previous lives start to do it spontaneously (without any intervention; e.g. hypnosis) between two and five years old, when they start to speak coherently, and then gradually stop recounting their claims, which usually fade out completely by the age of eight years old. There is a male predominance. Most of these children refer to the cause of death during their previous lives, and it was usually associated with violence, such as murder, fatal accidents, suicide, etc.

 

Among 10 solved Brazilian cases, six had violent deaths (three by suicide), but of the six unsolved Brazilian cases, four seem to have ended violently. In the present case, the child made six statements concerning a violent death in his previous life. Three of these statements were considered correct: the previous personality was killed in his workplace by a coworker with several gunshots (one in the head). Even though he was not precisely a “robber” as the child claimed, the murderer was stealing money from his company. It is unlikely a young child could tell the difference. No statement about the death was false and three (victim died after the first shot; the number of shots; there was water under the victim) were not possible to determine precisely.

 

Children who claim previous life memories often have birthmarks or birth defects that match fatal wounds of the previous personality. Stevenson has pointed out that these biological correlates are important features because they might provide objective evidence superior to those that rely only on informants’ memories. Therefore, documents and technological resources can be used as evidence of a correspondence between the birthmark and the fatal wound in a claimed past life. The large and rare concavity at the back of the child's skull is compatible with an exit wound produced by a gunshot. Although we know the uncle died with a headshot, we were not able to determine the bullet's trajectory through the skull to check if the birth defect matches the exit wound. However, it is likely that the entry wound would be frontal and the exit on the back of the head.

 

It is also common that these children present what Stevenson called “behavioral memories,” distinctive behavior patterns (often expressed during play) matching the previous personality. In our study, the child presented eight such behaviors. The previous personality was a mechanical engineer who had worked with transport management during his life, and the child played at fixing vehicles and said he wished to be a car mechanic in adulthood. Two other unusual behaviors compatible with the deceased uncle were keeping his arms crossed and the insistence of walking naked at home.

 

One situation that especially impressed the child's mother was when the boy called her by the nickname “Côca” that her deceased uncle used to call her. According to the woman, it was a very specific nickname that was created and used by the deceased and sometimes by his siblings. After his death, the nickname was no longer spoken, and she lost contact with her relatives that were close to him. The deceased´s siblings live hundreds of kilometers away and never met the child. The deceased's brother never had any contact with the child, and one of the deceased´s sisters had only talked to the boy a few times by telephone. The only one of the deceased´s sibling who knows the child is his grandmother, who lives two hundred kilometers away from the boy and they rarely meet. In addition, they have never talked about the deceased uncle, and all witnesses confirmed that they have never called the child's mother by the mentioned nickname. Moreover, one of the two deceased´s sons is living abroad and the other lives in a city two hundred kilometers away from the child. The widow also does not know the child. Consequently, the communication between the child and these relatives did not happen, and it is improbable that the child had learned the nickname through social interaction with his family and relatives.

 

According to 545 cases from twelve countries, the median intermission length (period between death and rebirth) ranged from 4 to 141 months. Among fifteen countries/cultures, including Brazil, the median intermission length was 69 months. In a review of published Brazilian cases, the median intermission length of ten solved cases was 41.5 months, and 15 months for seven same-family cases. However, in this reported case it was 228 months (1994-2013). Some studies have reported children’s statements related to claimed ‘intermission memories’. Five of 78 academic studies of past-life memories described this phenomenon with children reporting they saw the preparation of their own funeral, tried to contact grieving relatives, followed their future parents, or stayed in a particular location where they had a schedule or duties related to their previous personality. Children with intermission memories, compared with those without, tend to remember more names and make more accurate statements about the claimed previous life. The child reported in this study claimed memories related to the intermission period such as seeing a light after being killed, and this statement fits descriptions of near-death or end of life experiences. The child also reported having chosen his parents in the intermission period.

 

It is also common for mothers or persons close to the children to claim that a supposed rebirth was announced to them in dreams. These dreams occur in different frequencies and vary in character depending on the culture. There are reports of dreams in which someone requested permission to be reborn through that woman, and others in which someone only stated that a rebirth would happen. Some occur before conception, and others in the final months of pregnancy, shortly before birth, or even after a child is born. In our case, the mother claimed that she usually has precognitive dreams and also reported a dream in which her uncle's rebirth was announced.

 

The main initial hypothesis to consider in the investigation of children's past-life claims is the possibility of socio-psychological influence on child behavior and statements. Consequently, investigations have to consider the level of acquaintance between the current and the supposed previous family, aiming to verify to what extent the children's claims may be the result of a possible interaction between the two families, and how much the claims have been fostered and embellished by their parents’ and relatives’ interests. The level of families’ interaction varies in three ways: a) family connection (same-family case); b) acquaintance connection; c) no connection or stranger cases. In a worldwide sample of 783 cases, 51 % were same-family cases, 28 % acquaintance cases, and 21 % were stranger cases. More specifically, among seven solved cases studied in Brazil, four were same-family, two acquaintance, and none were stranger cases. In a recent Brazilian study of 21 Brazilian cases, 10 were solved, and six of these were same-family. In stranger cases, if possible, it is desirable to start the investigation and record the claims before the contact between the two families, avoiding the possibility of information sharing. Contrary to the socio-psychological hypothesis, in a study of 103 cases in India and Sri Lanka, the percentage of correct statements regarding the previous life was very similar between cases with written records made before verification (77 %) and those with written afterwards (78 %). Studies have verified that most of children's mothers did not welcome their children's past-life claims and behaviors, either because they did not believe in reincarnation, they felt afraid of losing their child to the previous family, or even because past-life memories could be overwhelming for those children. It is worth keeping in mind that most such memories do not refer to a glamorous life, but to ordinary ones that often ended with a tragic and violent death.

 

Although the case reported here matches most features of typical reincarnation type cases, some limitations may be considered. It is a same family case and the child's uncle is an adherent of a reincarnationist religion. Despite much effort, we could not access official records about the fatal wound of the child's granduncle. Considering the mother's affection for her deceased uncle, it is possible she and other relatives may have unintentionally induced the child's claims. However, the mother repeatedly shared how worried and anxious she got over the years seeing her boy dealing with that phenomenon, fearing he could go crazy.

 

The possible influence of religious traditions and beliefs might be considered. On the one hand, the child's uncle is an adherent of Spiritism, a popular reincarnationist religion in Brazil. His father has a few Spiritist books, but does not attend any worship, and he and his wife affirmed that they did not talk about Spiritism or spiritual issues at home. On the other hand, the child's mother and most of the child's relatives are Catholic and do not believe in reincarnation. Although families’ religious beliefs have to be considered as a significant psychosocial variable that seems to influence children's past-life claims, strong cases have also been reported in cultures where reincarnationist beliefs are not predominant, such as Europe, the USA, and Brazil.

 

Additionally, it is worth noting that the brutal death was a traumatic situation for the whole family. Furthermore, the family had been threatened by people close to the murderer during the criminal prosecution, and they were forced to “keep their mouths shut.” Consequently, the relatives preferred not to talk about the case, choosing to forget it and never again get involved with legal issues regarding it.

 

Moreover, although this is a same-family case, most of the deceased's relatives live far away and don't know the boy, and those who do know him stated emphatically that they have never talked about the deceased uncle with the child.

 

Actually, no one appeared comfortable in talking about the deceased. During the interviews, all of them cried when talking about him because of the emotional impact of the violent death and the threats they received. When asked directly, the boy said he did not know about his granduncle's life and did not personally know any of the deceased's siblings, children or friends (except his grandmother, who lives about 200 km away). In a provoking test using some unknown photos for him, he was not able to spontaneously identify his granduncle among other persons.

 

In addition, the boy presented a cluster of behaviors, interests and claimed memories that were not expected in his family, but that fit very closely the deceased`s personality. Examples include behaviors such as walking naked, as well as playing as a mechanic and wanting to be one in the future, while being in a family where nobody close to the child is interested in mechanics or even in cars. Moreover, the child claimed very specific and unlikely information with verified accuracy, such as a wooden horse and a stolen real horse, a house with wooden floors, calling his mother “Côca”, being a father of two children, and claiming to have been killed by a headshot.

 

Furthermore, the child consistently expressed proper emotions regarding the previous life, speaking about his death with a strong emotional content, which is not expected when a child is just expressing a simple fantasy. His strong reaction to the shooting scene on TV (Table 2), screaming and crying a lot would be unusual to a two years-old child. However, this reaction might resemble phobic behavior and post-traumatic stress disorder-like symptoms compatible with the claimed mode of death that is common in past-life memories studies.

 

Although the socio psychological or fantasy hypothesis might be a good explanation for many cases of children who claim past-life memories, it may not completely fill in the blanks of this case. Another kind of evidence against it is the strong similarity of features and development to the transcultural patterns that have been reported worldwide. These include claims starting around two years old, phobias and philias, announcing dreams, a violent death and related birth defects. All those claims and habits have emerged gradually over time, suggesting an unplanned pattern, lowering the possibility of a specific moment of learning all the information about the deceased. Overall, without an identified mode of learning about the deceased uncle, there is a marked accuracy between the child's statements, behaviors and habits and his granduncle's life.

 

The current case also has some strengths. First, the child was interviewed when the claimed memories were still present, and we were able to personally interview different first-hand witnesses. Although most witnesses live far away from each other and were usually interviewed separately, there was a high concordance between their reports and the child's claims. Additionally, the interviewer, the child, and all the witnesses speak the same language, so no interpreter was needed, avoiding a possible interpreter bias. Further, the computed tomography of the child's skull shows an intriguing and atypical birth defect in the back of his skull, raising the possibility that the child has a mark in his body that is associated with a fatal wound from his claimed previous life. Previous studies of children who claimed past-life memories also investigated associations between deadly wounds inflicted by gunshot in the head region during an past life and birthmarks or birth defects verified during a current life. In some cases, birthmarks were associated with the bullets’ entry and exit wounds. Additionally, birthmarks and birth defects included hypo and hyperpigmentation in the skin, alopecia, meningocele, and skull and ear malformations. Moreover, cranial trauma in handgun executions was shown in forensic studies.

 

The main hypotheses usually raised to explain cases of past-life memories are: a) deliberate fraud by the family, b) socio-psychological influence, c) a psychiatric disorder, d) possible child´s extrasensory perception skills, and e) reincarnation. Regarding deliberate fraud by the family, the case is not a well-known one, we did not identify any objective gain by the child or his family resulting from this report, and all witnesses separately were in strong agreement. Consequently, the hypothesis of deliberate fraud is unlikely for this case. Concerning a possible psychiatric disorder, all interviewees affirmed that the child shows behaviors compatible with his age, a good level of socialization and interaction, and no symptoms of a depressive, anxious or dissociative disorder. In addition, the interviewers were a clinical psychologist and a psychiatrist, neither of whom saw any evidence of a mental disorder.

 

On the other hand, considering that we did not identify any probable normal means of communication for this case, it is possible to raise the unconventional hypotheses of extrasensory perception and reincarnation. The extrasensory hypothesis poses that the child would acquire information through clairvoyance and telepathy. However, there is no evidence this child has such skills, and it is hard to explain his behaviors such as unusual interests and fears. One final possibility is that the case to be what the participants claim it to be, a reincarnation of the deceased granduncle. This is, indeed, a very challenging and complex hypothesis that has been scientifically investigated by several researchers worldwide. Moreover, although Ian Stevenson and James Matlock have proposed theories to explain the reincarnation phenomena, it still remains an important issue that needs attention. In the spirit of a truly scientific and rational inquiry, the reincarnation hypothesis should not be a priori rejected or accepted, but properly tested.

 

Funding and Support:

The work was supported by the Bial Foundation. The BIAL Foundation was created in 1994 by the BIAL pharmaceutical company and the Council of Rectors of Portuguese Universities with a mission to foster scientific study of the human being from both physical and spiritual perspectives. It is managed by representatives from both institutions.

 

Other Information:

The characteristics of the reported case illustrate well the cross-cultural patterns seen among a worldwide variety of cases concerning children who claim memories of a previous life. They include children's early claims of past-life memories, fears, birth defects, particular behaviors and interests. This recurrent and transcultural human experience should be better known by clinicians and scientists dealing with human mind and behavior. In addition to the clinical relevance for the children and their parents (e.g.: phobias, anxiety, unusual behavior, etc.), the implications for understanding the nature of the mind and its relationship to the body deserve to be acknowledged and investigated more regarding their features and explanatory hypotheses.

 

 

American Peter reincarnation case:

 

Dr. Jim B. Tucker, Professor and Scientist, (University of Virginia, United States of America)

 

An unverified animal reincarnation case in United States of America. [The boy who remembered being a chimpanzee in a zoo.]

 

In the early 2000s, in a quiet town in the United States, a young boy named Peter lived with his parents and siblings. When Peter was six years old, his mother gave him a candy necklace, a popular treat among children. As she handed it to him, Peter looked at it and said something unexpected.

 

"When I was a chimpanzee, a boy threw one in my cage," Peter declared. "I didn’t know what to do with it." His mother, taken aback, asked him how he ended up in a cage. Peter explained that he fell into a trap and was taken to a zoo. Intrigued and curious, she asked another question: "What happened after you died as a chimp but before you got into Mommy's stomach?" Peter simply replied, "Nothing."

 

Peter's mother wanted to explore this unusual memory further, but her husband came home with their other children, and the house became busy. Later, when she tried to ask Peter more about what he had said, he didn't even remember their conversation. The memory seemed to have faded as quickly as it had surfaced.

 

Peter never talked about being a chimpanzee again. The candy necklace had stirred a brief and spontaneous memory, but nothing else ever triggered it again. His family didn't know what to make of it. They didn't pursue the matter further, and Peter's life continued as normal.

 

This case eventually reached Dr. Jim B. Tucker, a psychiatrist at the University of Virginia who studies cases of children who report memories of past lives. Dr. Tucker found this case intriguing, although it was quite different from the typical cases he investigated.

 

Peter's memory was unique in several ways. He didn't recall specific dates, locations, or people from his past life as a chimpanzee. He didn't have any recognitions or verifications that could support his claim. His memory was brief, triggered by a simple candy necklace, and it didn't recur in dreams or other waking moments.

 

Moreover, Peter didn't exhibit any unusual behaviors related to his past-life memory. He didn't act like a chimpanzee or show any particular affinity for them. His memory was just a fleeting moment, a curious comment that left his family wondering. Dr. Tucker considered this case in the context of his broader scientific research. He noted that while it was unusual, it wasn't entirely unique. Some children do report memories of being animals in past lives.

 

Despite the lack of verifiable details, Dr. Tucker saw this case as contributing to the larger conversation about consciousness and its relationship to the brain. Dr. Tucker suggested that perhaps consciousness is not solely a product of the brain but could have a nonphysical formless aspect that survives bodily death. This idea is supported by some cases of near-death experiences, where people report memories and experiences while their brains are not functioning. However, in Buddhism, it is already mentioned that the ‘consciousness’ is a formless element. Dr. Jim Tucker also mentions this case in his book ‘Return to Life: Extraordinary Cases of Children Who Remember Past Lives.’

 

 

Indian Krusha reincarnation case:

 

Independent researchers and Indian language media.

 

An international reincarnation case in India. [The girl who remembered owning camels and cows in California.]

 

Present Life:

-Name: Krusha.

-Birthdate: 2018.

-Birthplace: Bangalore, India.

-Age at the time of interview: 3 years old.

 

Past Life:

-Name: Sheesha.

-Location: California, United States of America.

 

In the city of Bangalore, India, a girl named Krusha was born in the year 2018. Her parents soon noticed that Krusha was unusual compared to other children her age. When she was around 10 months old, Krusha began speaking in English, which was surprising as her family primarily spoke Hindi and Marwadi. Her first words were not the typical "mama" or "papa" but rather words like "go," "come," "mom," and "dad," spoken with an accent. Her skin color complexion is also much whiter than that of her family members.

 

Notable Statements of Krusha:

- "My name is Sheesha"

- "I was a yoga student in California."

- "I want to visit my aunt Marissa in California."

- "My yoga teacher was Anna, and she was a nun."

- "Misha was my yoga buddy."

- "I had a camel and cows in California."

- "You are my father here, but my other father is over there."

- "The Indian flag's colors in English are orange, white, green, and blue."

- "I saw the Indian flag when I came to India."

 

Behaviors:

-Spontaneously shares random snippets about her past life.

-Speaks English language with an accent, instead of Hindi or Marwadi.

-Refers to her grandmother as 'granny' instead of 'nani'.

-Prefers a raw diet of fruits and vegetables.

-Likes to practice yoga exercises and play alone.

-Likes camels.

-Doesn't watch YouTube videos but enjoys brain games.

-Sings only in English.

-Not keen on making friends or playing with toys.

-Prefers solitude and does not easily warm up to visitors or other children.

 

As Krusha grew older, her parents noticed more peculiar behaviors. She can speak English, and her tone is also different. She preferred eating raw fruits and vegetables, unlike the rest of her family. She would address her grandmother as "granny" instead of "nani," the Hindi term for grandmother. Additionally, Krusha was not interested in playing with toys or making friends. Instead, she enjoyed practicing yoga postures such as standing on one leg and playing alone. She also had a fondness for brain games but did not enjoy watching videos on YouTube like many other children her age.

 

Around the time Krusha turned three, her parents began to piece together the puzzle of her strange behaviors and statements. They realized that their daughter was remembering memories from what she claimed to be a past life. According to Krusha, her name was Sheesha, and she had lived in California, USA. She claimed to have been a yoga student there and mentioned various details about her past life. She had been interested in Indian yoga exercises in her past life.

 

She likes camels. Krusha shared that she had owned camels and cows in California. She said she used to keep camels and cows there in California. She loved riding camels and was particularly fond of the calves. She also mentioned that her yoga teacher was named Anna. Krusha had a yoga friend in her past life named Misha, with whom she used to practice and study yoga. She also remembered having an aunt named Marissa who lived in California and expressed her desire to visit her.

 

Krusha's memories of her past life would surface spontaneously, often when she was playing or sitting with her parents. She would suddenly share snippets of information, such as wanting to visit her aunt Marissa or mentioning her yoga teacher Anna. Her parents decided not to press her for more information or ask her about how she died, as they did not want to influence her memories or cause her any distress.

 

As Krusha's unusual story gained attention, it caught the eye of local media. Haryana 36 Live, a local Indian news channel, featured her case on their show. The story also gained traction on social media, with people searching for clues to validate Krusha's past life claims. Her parents hoped that someone might recognize the story and provide concrete information that could help them verify Krusha's memories.

 

Despite the media attention, Krusha's case remained open, with no solid recognitions or verifications to support her claims. Her parents continued to wait for more information to emerge, hoping that one day, they might be able to take Krusha to California and explore her past life further.

 

 

British Gladys Deacon reincarnation case:

 

Independent researchers and English language media.

 

A verified reincarnation case in United Kingdom. [The woman who recognized her past life portrait in a cottage.]

 

Gladys Deacon was born on January 25, 1900, in the small town of Market Harborough, Leicestershire, UK. Her parents initially considered naming her Margaret but ultimately decided on Gladys. As a child, Gladys had an unusual fondness for the name Margaret, although she couldn't explain why. She also had an extreme fear of falling, which she couldn't account for. These peculiarities would later make more sense as her life story unfolded.

 

Gladys's life took an intriguing turn when she was around 11 years old. In 1911, her mother took her on a train journey to Dorset. As they passed near the town of Yeovil, Gladys felt a strong sense of familiarity wash over her. Suddenly, a detailed memory surfaced: she saw herself as a young girl named Margaret, running down a hill. In this memory, Margaret fell and hurt her leg badly. She was wearing a distinctive long white frock with green leaves patterned on it. Gladys's mother, however, scolded her for making such a claim and dismissed it, leading Gladys to put the memory out of her mind for the time being.

 

Years later, Gladys found herself in Dorset again. While visiting a cottage not far from the coastal town of Poole, she saw a portrait of a young girl painted on glass. The girl in the portrait was dressed exactly as Gladys remembered from her childhood memory, in a long white frock sprigged with green. Moreover, the girl in the portrait looked strikingly similar to how Gladys herself had looked at that age. Excited and surprised, Gladys exclaimed, "Why, that is me!" Her exclamation was met with laughter from people who were present.

 

Upon inquiring about the portrait, Gladys was told that it depicted a girl named Margaret Kempthorne. The story went that Margaret had broken her leg while running down a hill in the company of two women. One of the women had slipped and fallen on top of her, causing the injury. Tragically, Margaret never fully recovered from her injury and died two months later. On the back of the glass portrait, there was an identifying note that read: "Margaret Kempthorne, born January 25th, 1830, died October 11, 1835."

 

This revelation was astonishing to Gladys. Not only did the girl in the portrait resemble her and wear the same dress she remembered, but Margaret Kempthorne also shared her birthday, January 25th. Furthermore, Gladys was born slightly more than 64 years after Margaret's death. The alignment of these details was remarkable and suggested a possible connection between Gladys Deacon and Margaret Kempthorne that transcended ordinary explanations.

 

The case of Gladys Deacon is a remarkable example of a verified reincarnation case, supported by several key elements. From a young age, Gladys had an inexplicable fondness for the name Margaret, and she also suffered from an intense fear of falling, despite having no known reason for this phobia. Furthermore, during a train journey, Gladys suddenly recalled a past life, which included specific details about a person named Margaret Kempthorne. Notably, Gladys later recognized a location and a portrait of Margaret Kempthorne, a girl who shared her birthday and had died in a manner consistent with Gladys's past life memory. These striking pieces of evidence contribute to the verification of this extraordinary case.

 

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Russian Olga reincarnation case:

 

Independent researchers and Russian language media.

 

A verified reincarnation case in Russia. [The researcher who found historical records matching her dreams.]

 

Olga was born and raised in the city of Moscow, Russia. As an adult, she began having recurring dreams about a life she had never known. In her dreams, she was a woman named Maria, living in the city of St. Petersburg during the 19th century. Olga found herself fascinated by these dreams and the details they contained.

 

She began describing the architecture, clothing, and social customs of the time, even speaking of attending grand balls and having conversations with some historical figures. Her fascination with this period led her to conduct extensive research, where she found striking similarities between her dreams and documented historical events.

 

Olga was determined to uncover the truth behind her dreams, so she delved deeper into her research.

She found that her dreams were indeed based on real people and events, which were also verified by historical records. Olga became convinced that she was remembering memories of a past life and decided to write a book about her experiences. Her book blended historical research with her personal recollections, providing a unique perspective on life in 19th-century St. Petersburg.

 

 

 

Chinese Tang Jiangshan reincarnation case:

 

Independent researchers and Chinese language media.

 

A verified reincarnation case in China. [The boy who claimed to have died by sword and gun during the Chinese Cultural Revolution.]

 

China is a country in East Asia with a population of over 1.4 billion, covering nearly 9.6 million square kilometers of land. It spans five time zones, borders 14 countries, and is divided into 33 province-level divisions, with Beijing as its capital and Shanghai as its largest city.

 

In 1979, in the small village of Bumo in western Hainan province, a 3-year-old boy named Tang Jiangshan began to share unusual statements with his parents. He claimed that he was not their child and that he had a previous life in a place called Huangyu, a village in Danzhou city about 150 kilometers northeast of Bumo. The boy's parents were taken aback and initially dismissed his claims as childish imagination. However, Tang Jiangshan persisted with his past life story, providing specific details that would eventually capture the attention of his family and others.

 

Notable Statements of Tang Jiangshan:

- “I am not your child. I was called Chen Mingdao in my previous life.”

- “My father’s name was Sandie.”

- “My home was in Danzhou, where it was close to the sea.”

- “I was killed by sword and gun during the Cultural Revolution.”

- “Take me to where I lived in my previous life. Huangyu Village, Xinying Town of Danzhou City.”

- “You’re Xie Shuxiang. We were good friends. Don’t be afraid of me. I miss you.” (recognizing a woman in his first visit to Huangyu village)

- “Sandie, I am Chen Mingdao. After I died, I was reincarnated in Gancheng Town of Dongfang City. I came back for my parents from my previous life.” (Upon meeting Chen Zanying)

 

Behaviors of Tang Jiangshan:

-Tang consistently referred to himself as Chen Mingdao when discussing his past life.

-Tang spoke fluently in the Danzhou dialect, which was different from the dialect spoken in his birth village of Bumo.

- Also, he demonstrated understanding and rusty speaking ability in the Danzhou dialect during the Hainan News TV investigation.

 

Verifications and Recognitions Made By Tang Jiangshan During His Visit To Huangyu Village At The Age Of 6:

-Tang was able to lead his parents to Huangyu Village and directly to Chen Zanying's house. He mentioned specific places in the village and the surrounding area that were significant to him in his past life.

-Tang Jiangshan recognized Chen Zanying (also known as Sandie) as his father from his previous life. He walked straight to Chen Zanying's house and greeted him in the Danzhou dialect, calling him "Sandie."

-Tang recognized his two older sisters and two younger sisters from his previous life. He correctly identified them and their relationship to him.

-Tang recognized other relatives and villagers from Huangyu Village. He was able to greet them by their names or titles, demonstrating familiarity with their relationships to him in his past life.

-Tang recognized a woman named Xie Shuxiang as his girlfriend from his previous life. He held her hand, called her by name, and mentioned specific places where they used to spend time together.

 

Tang Jiangshan was born in 1976 in Gancheng Town, Dongfang City, Hainan Province. His parents were a young couple living in Bumo village. When Tang was just 3 years old, he started recalling memories of a past life. He claimed that his name was Chen Mingdao and that he had lived in Huangyu Village, Xinying Town, Danzhou City. He mentioned that his father in that life was called Sandie, whom he later identified as Chen Zanying. He also spoke about having two older sisters, two younger sisters, and other relatives in the village.

 

One of the most striking aspects of Tang's claims was his ability to speak the Danzhou dialect fluently. This was remarkable because the Danzhou dialect was completely different from the dialect spoken in his hometown of Bumo. Additionally, Tang had a scar on the left side of his body, which he claimed was from a wound he received in his past life. He said that he had been killed by sword and gun during the Cultural Revolution in September 1967.

 

As Tang grew older, his memories of his past life persisted, and he became increasingly insistent that his parents take him to Huangyu Village. Finally, when he was 6 years old in 1982, his parents agreed to take him on the journey. Upon arriving in Huangyu, Tang led his parents straight to the house of an old man named Chen Zanying. He greeted the man in the Danzhou dialect, calling him "Sandie," and told him that he was his son, Chen Mingdao, who had been reincarnated in Gancheng Town of Dongfang City.

 

Tang's knowledge of the village and its inhabitants was astonishing. He recognized and correctly identified his two older sisters, two younger sisters, and other relatives. He even recognized a woman named Xie Shuxiang as his past life girlfriend. Tang was able to provide specific details about his past life, including the places where he and Xie Shuxiang used to spend time together. The villagers were understandably shocked by Tang's claims, but many came to believe that he was indeed the reincarnation of Chen Mingdao.

 

Chen Zanying, in particular, was deeply moved by Tang's story and accepted him as his rebirthed son. The two formed a close bond, and Tang began to divide his time between his birth family in Bumo and his past life family in Huangyu. He would travel between the two villages every year, and Chen Zanying's relatives and fellow villagers all came to regard Tang as Chen Mingdao. Since Chen Zanying did not have a son in his current life, Tang took care of him as his own father until Chen Zanying passed away in 1998.

 

News of Tang Jiangshan's story spread, and in 2002, Oriental Female magazine published two articles about his case. The magazine conducted a months-long investigation, interviewing Chen Mingdao's cousin Chen Junzhu, other villagers, and Xie Shuxiang herself. All of them corroborated the basic facts of Tang's story. In 2014, Hainan News TV revisited the story and produced a short documentary about Tang's case. In the documentary, villagers from both Bumo and Huangyu expressed their belief that Tang was indeed the rebirth of Chen Mingdao. A reporter from Danzhou spoke to Tang in the Danzhou dialect and concluded that, while his speaking was rusty, he could understand the dialect with no problem.

 

Tang Jiangshan's case is not unique. In Pingyang township, Hunan province, more than 100 people have claimed to be reincarnated, often from a family member. When The Beijing News visited the village in 2015, the reporter found that most of these individuals reportedly told their stories of reincarnation at around two years of age, and other people found out about it from family members who claimed to have been there when it happened.

 

In the years since Tang Jiangshan’s initial claims, Tang Jiangshan has continued to live in Bumo village, where he eventually started a family of his own. However, he has maintained close ties with his past life family in Huangyu, visiting them regularly and providing support to Chen Zanying in his old age. After Chen Zanying's death, Tang gave up his inheritance to his cousin Chen Junzhu's family, further demonstrating his commitment to his past life family.

 

 

British Arthur Flowerdew reincarnation case:

 

Government of Jordan.

Independent researchers and English language media.

 

An international reincarnation case in United Kingdom. [The man who dreamt of an ancient city and found it in real life in a different country.]

 

Here is the detailed reincarnation case story of Arthur Flowerdew, presented in a clear and straightforward manner with a good story flow:

 

James Arthur Flowerdew was born on December 1, 1906, in Norfolk, England. He lived an ordinary life, but from a young age, he experienced something extraordinary; recurring dreams of an ancient city. These dreams or memories started when he was around 12 years old and persisted throughout his life.

 

As a boy, Arthur would often wake up from these dreams feeling agitated and disturbed. He dreamt of a large city surrounded by a desert, with specific details such as a small temple, a volcano-shaped rock, military barracks, and a narrow canyon leading into the city. Over time, these dreams became more vivid and less alarming.

 

Arthur discovered that playing with pink and orange pebbles on the seashore near his home would trigger these visions. The more he played with the pebbles, the clearer the mental images of the city became. As he grew older, the city in his dreams grew more detailed as well. He could see the peculiar layout of the streets, the military barracks, and even a narrow canyon that served as an approach passage to the city.

 

Recognition of Petra:

One day, when Arthur was an adult, he was watching a BBC documentary about the ancient city of Petra in Jordan. As he watched, he was struck by a sudden realization: the city on the screen was the same city he had been dreaming about for decades. He was stunned and immediately recognized the familiar layout and structures.

 

Arthur became convinced that he had lived a previous life in Petra. He was so excited by this realization that he contacted the British Broadcasting Corporation to share his story. The BBC was decided to film a short piece on Arthur, which was later broadcast.

 

The broadcast caught the attention of the Jordanian government, who were fascinated by Arthur's claims. Government of Jordan extended an invitation for him to visit Petra, accompanied by a BBC producer, to explore the city and possibly offer insights based on his memories.

 

[Additional Data: Jordan, an Arab nation east of the Jordan River, is famous for its ancient sites, particularly Petra, a UNESCO World Heritage Site and one of the New 7 Wonders of the World. Petra's history stretches back to around 7000 B.C., with the Nabataeans establishing it as their capital in the 4th century B.C. Known as the "Rose City" for its rose-colored sandstone cliffs, Petra boasts impressive rock-cut tombs, temples, and a sophisticated water management system. Positioned on key trade routes, it flourished as a hub of commerce and agriculture, reaching a peak population of about 20,000 in the 1st century A.D. The city’s iconic structure, Al-Khazneh, likely a royal mausoleum, was built during this time. Petra's prominence declined after its Roman annexation in 106 A.D., further impacted by an earthquake in 363 A.D. and changing trade routes, leading to its abandonment in the Islamic era. Rediscovered by Swiss explorer Johann Ludwig Burckhardt in 1812, Petra today is a symbol of Jordan’s heritage, drawing nearly a million visitors annually.]

 

Expert Validation:

Before his trip to Jordan, Arthur was interviewed by an archaeological expert specializing in Petra. The expert asked Arthur many questions about the city, and Arthur provided detailed and accurate descriptions. He mentioned a volcano-shaped rock on the city outskirts, a small temple, and a curious structure whose use had baffled archaeologists. Arthur claimed that this structure was a guard room where he had been a soldier in his past life.

 

The archaeological expert was impressed by the accuracy of Arthur's descriptions and stated that many of the details were consistent with known archaeological and historical facts. The archaeological expert did not believe Arthur to be a fraud, as sustaining such a detailed fabrication would require extraordinary skill and knowledge.

 

Recognitions and Verification:

Arthur traveled to Petra with the British Broadcasting Corporation crew and the archaeological expert. Upon arriving at the city, he was able to point out landmarks with amazing familiarity. He located the volcano-shaped rock at the exact place he had predicted before his arrival. He took the team to the guard room and showed them a peculiar check-in system and how it worked, something that archaeologists had no information about.

 

Arthur also showed the team the place where he claimed to have been killed with a spear in his past life. He even informed the team about the locations of other unexcavated structures in and around the city. The expert archaeologist who accompanied Arthur was the main witness to his performance and stated that Arthur's veracity was undoubted, given the accuracy and precision of his descriptions.

 

Arthur's experience caught the attention of many spiritual leaders, including Tibetan Buddhist lama Sogyal Rinpoche. They mentioned that Arthur's case offered highly suggestive scientific evidence for the existence of rebirth or reincarnation which is mentioned in Buddhism. Mircea Eliade, a renowned historian of religion, may have used Arthur's experience as the basis for his 1976 novel "Youth without Youth," which was later adapted into a film by Francis Ford Coppola in 2007.

 

Arthur lived an ordinary life in Norfolk, England, apart from his extraordinary experiences related to his past life memories. He passed away on September 30, 2002, at the James Paget University Hospital in Gorleston-on-Sea, Norfolk.

 

Arthur Flowerdew's rebirth case is a fascinating example of claimed past-life memories and has been cited as scientific evidence for reincarnation. His detailed dreams or memories, accurate descriptions of Jordanian Petra, and the validation by archaeological experts make his past life story compelling.

 

 

Indian Aryan reincarnation case:

 

Independent researchers and Indian language media.

 

A verified reincarnation case in India. [The boy who called his grandmother "my wife".]

 

In the district of Mainpuri, India, an unusual story unfolded involving a young boy named Aryan. This story, suggesting a possible case of reincarnation, has captured the attention of local communities and media alike.

 

Aryan was born in Mainpuri district to a woman named Ranjana. His birth came under peculiar circumstances, as his maternal grandfather, Manoj Mishra, had passed away just 20 days before his birth. According to Aryan, he was Manoj Mishra in his previous life. Manoj was a resident of Ratanpur village in the same district. He was married and had three children: two sons, Ajay and Anuj, and a daughter, Ranjana, who would later become Aryan's mother.

 

On January 9, 2015, Manoj Mishra was out watering his fields when tragedy struck. He was bitten by a poisonous snake and rushed to the hospital, where he later died. Twenty days after Manoj's death, Ranjana gave birth to Aryan.

 

Aryan described the circumstances of his past-life death. He recalled going to water the fields and being bitten by a snake, which ultimately led to his death. This detail matched the known cause of Manoj Mishra's death.

 

Aryan's past life memories began to emerge when he was around four years old. He started talking about Ratanpur village and insisting on visiting his grandmother's house there. In his present life, Aryan is the son of Ranjana and the grandson of Manoj Mishra's wife. In his claimed past life, he was Manoj Mishra, the husband of his current grandmother, and the father of Ranjana (his current mother) and her two brothers, Ajay and Anuj.

 

Statements and Behaviors (made by Aryan):

- "You are my daughter, not my mother." (Aryan addressed his mother, Ranjana, as his daughter)

- "I want to visit the house in Ratanpur village."

- "You are my wife, not grandmother." (Aryan said this to his grandmother when he visited her house)

- "You are my sons." (Aryan referred to his maternal uncles, Ajay and Anuj, as his sons)

- "I had gone to water the field when a poisonous snake bit me, and I died."

- "I had deposited money in the bank account."

 

Aryan's statements and behaviors were quite striking. When he visited his grandmother's house, he said, "You are my wife, not grandmother." He also started calling his mother Ranjana his "daughter" and his maternal uncles Ajay and Anuj his "sons." Aryan claimed that he had deposited money in a bank account, a detail that was verified. Upon seeing his maternal uncles, Aryan cried bitterly, displaying emotions that seemed to align with his claims.

 

The details of Aryan's claims have been noted and discussed within the local community. The case has attracted significant media attention, with people visiting Aryan's maternal home to see him.

 

Recognitions and Verifications:

Aryan recognized several people and places from his claimed past life. He recognized his grandmother as his past-life wife, his mother as his past-life daughter, and his maternal uncles as his past-life sons. He also recognized the house and village of Ratanpur, insisting on visiting them.

 

Details provided by Aryan have been verified by local sources and family members. Manoj Mishra's death by snake bite was confirmed, as was the timeline of events leading to Aryan's birth. Aryan's descriptions of people and places were also confirmed by his family and villagers. This reincarnation case, with its detailed claims and verifications, has become a topic of interest in the local community and Indian media. This case gives scientific evidence for the existence of reincarnation phenomena.

 

 

 

 

 

 

 

 

 

Sri Lanka Indika Guneratne reincarnation case:

 

Dr. Ian Stevenson, Professor and Scientist, (University of Virginia, United States of America)

Researcher Francis Story, (Independent researcher and scholar, United Kingdom)

 

A verified reincarnation case in Sri Lanka. [The farmer's son who remembered being a very rich businessman.]

 

This is a rebirth case in which written records were made before verification.

 

In the small village of Korale Ima, located within the rubber plantations of Sri Lanka, a boy named Indika Guneratne was born on July 26, 1962. His father, G.D. Guneratne, was a farmer, and his mother was S.D. Harriet. Their life was modest, and their home was simple, lacking luxuries like electricity. However, when Indika was around three years old, he began to share extraordinary memories that would captivate his family and eventually, renowned researchers.

 

Notable Statements of Indika:

- "I lived in Matara."

- "I had a much larger and more beautiful house than this one."

- "I was wealthy and owned elephants."

- "I used to play with my elephants. My baby elephant would squirt water on me."

- "This house does not have electricity."

- "The lights in my past life home did not leak, unlike these kerosene lamps."

- "The meat and fish here are not good, and my mother's clothes are shabby."

- "I owned a car, a 'Benz', and trucks."

- "I had a telephone at my past life home."

- "I had a servant named Premadasa."

- "There was a burglary at my past life home."

- "I used to drink alcohol, and my wife would object to this habit."

- "I used to go to Colombo on Sundays to buy saris for my wife and clothes for my children."

- "I had a child in my previous life. She was this tall." (Indika stretched his hand as high as he could, indicating the height of Padminie, Weerasinghe's adopted daughter who was eleven years old when he died)

- "Where is my money-box?"

- "Where is my gun?"

- "I had bundles of money. If you take me to Matara, I can give you the money."

- "My past life home was near the railroad tracks in Matara."

 

Indika started talking about a past life in a place called Matara, a city about 18 miles away from his home. He claimed to have been wealthy, owning a large, beautiful house, and even elephants. His current home, he complained, was too small, and the food served was not up to his standards. He mentioned that his previous home had lights that did not leak, unlike the kerosene lamps used in his current household. Also, when injured or not feeling well, Indika would ask for his past life wife.

 

The boy shared specific details about his past life. He said he owned a car, which he called a "Benz," and trucks. He described having a telephone at home, a rarity in Sri Lanka at the time. Indika even demonstrated how he used it, holding his hand near his mouth and saying "Hello," a word commonly used when answering the phone. He mentioned having a servant named Premadasa and said that if his parents took him to Matara, he could give them bundles of money.

 

Indika had a particular fondness for elephants and would describe playing with them with great joy. He said that his baby elephant would squirt water on him, and he would laugh and play along. His parents noticed that during these moments, Indika seemed to be reliving his past life, as if his mind was elsewhere.

 

Past Life Habits and Behaviors:

Indika exhibited behaviors that were unusual for a child of his background. He had an avid interest in motor vehicles and would inspect them whenever he had the chance. He mentioned that he used to drink a lot of alcohol in his past life, and his wife would object to this habit. When his father asked how he would ask for an alcohol drink, Indika replied, "arraku bagayuk," a phrase unusual for a toddler to know.

 

He also described shopping trips to Colombo on Sundays, where he would buy saris for his wife and clothes for his children. When his mother asked if he knew how to buy saris for women, Indika confidently said that he did.

 

The Life and Death of K.G.J. Weerasinghe:

Unbeknownst to Indika's family, there was a man named K.G.J. Weerasinghe who lived in Matara and matched the details provided by Indika. Born in 1888, Weerasinghe was a successful lumber merchant and building contractor. He owned several houses and estates, cattle, and even elephants, which he loved dearly. He was known to play with his elephants, and they would squirt water on him, just as Indika described.

 

Weerasinghe was wealthy and owned several vehicles, including Austin cars, Ford and Chevrolet trucks for his businesses. In 1957, he almost purchased a Mercedes Benz but backed out due to a sudden price increase. He was also one of the few people in Matara to own a telephone at the time. Weerasinghe liked to live on a grand scale and he regularly would buy a bigger house and a larger, more luxurious automobile. Weerasinghe also widely participated in lotteries. Between 1958 to 1959 he won nearly 100,000 Rupees at cards, which was an enormous sum at that time. He was so skilled at cards that some gamblers refused to play with him.

 

He was married to B.E. Abeynayake, but their union was difficult due to his habits of gambling, drinking alcohol, and womanizing. They had no biological children, so Weerasinghe adopted his niece, Padminie. He had diabetes and was hospitalized several times for this condition. On December 18, 1960, Weerasinghe passed away at the age of 72 in a hospital in Colombo, with his older brother and servant Premadasa by his side.

 

Investigation:

Indika's father, intrigued by his son's memories, made initial inquiries. In January 1968, Dr. Ian Stevenson, a professor from the University of Virginia, and Francis Story, an independent researcher, learned about Indika's case and decided to investigate.

 

They met with Indika and his family in March 1968, compiling a list of statements made by the boy about his past life. They then traveled to the city of Matara to see if these statements could be verified. Their research revealed that only one deceased rich businessman in Matara, Weerasinghe, matched all the details given by Indika.

 

Meeting the Past Life Family:

Indika, his father, Dr. Stevenson, and Francis Story traveled to Matara to meet the Weerasinghe family. Both families were meeting for the first time, and Indika did not make any concrete identifications. Dr. Stevenson attributed this to the fact that Indika had stopped talking about his past life almost two years prior, and the memories were no longer fresh in his mind.

 

Verifications and Similarities:

Many of the details provided by Indika were verified by the Weerasinghe family. Weerasinghe indeed owned elephants, a "Benz" (which he almost purchased), a telephone, and had a servant named Premadasa. His home was near railroad tracks, and there had been a burglary attempt. His behaviors and interests, such as his fondness for elephants, gambling, drinking alcohol, interest in motor vehicles, and frequent shopping trips to Colombo the capital city of Sri Lanka, matched Indika's statements and behaviors.

 

Moreover, Indika and Weerasinghe shared many personality traits. Both had a favorite color of white, a fear of burglars, a tendency to save money, great fondness for elephants and cattle, respect for Buddhist monks, a fondness for meat and high-quality fish, an avid interest in motor vehicles, a tendency to be boastful, a hot temper, and a fondness for dogs while disliking cats.

 

Persistence of Past Life Traits:

Even after his past life memories faded, Indika continued to exhibit behaviors consistent with Weerasinghe. He demanded high-quality food and clothes, had an avid interest in elephants, lottery tickets, and automobiles, and still had a quick temper. When Dr. Stevenson asked Indika what he wanted to become when he grew up, he replied that he wanted to be a "mudalali," a successful businessman, just like Weerasinghe.

 

The case of Indika Guneratne presents intriguing evidence suggestive of reincarnation. The verifiable details provided by Indika, his behaviors consistent with Weerasinghe, and the lack of a prior connection between the two families make this case a compelling reincarnation case.

 

 

American Rylann O’Bannion reincarnation case:

 

Researcher Dr. James G. Matlock, PhD (Rhine Research Center, Durham, United States of America)

 

A verified reincarnation case in United States of America. [The girl who died in a plane crash.]

 

This is a rebirth case in which written records were made before verification of the previous personality, and also, documentation of the previous person's life was found to confirm things with further accuracy.

 

Rylann O’Bannion was born on March 11, 2008, in Bartlesville, Oklahoma. From a very young age, she exhibited unusual behaviors and advanced social skills compared to her siblings. One of her earliest peculiar behaviors was pulling drawers from the bathroom vanity unit without removing anything. She also enjoyed doing chores and helping around the home, which was unusual for a child her age.

 

Notable Statements Said by Rylann O’Bannion:

May 2010 (Age 2 years, 2 months):

-"I was bigger in that picture." (Referring to a photo of herself holding a flower in the garden.)

 

July 2011 (Age 3 years, 5 months):

-"You know when I was bigger in that picture? I was nineteen in that picture. You know, how big Ashlen is." (Ashlen, one of her older sisters, was 19 at the time.)

 

Following Night (July 2011):

- "The name Kevin sounds familiar to me."

 

Subsequent Bedtimes (July 2011):

- "My family lived in a white house with a big front porch."

- "We owned a red car."

- "I wore dresses, and I had nine of them."

 

July 2013 (Age 5 years):

- "I remember the name Jennifer."

 

Early September 2013 (Age 5 years, 6 months):

- "I think Canada. Canada sounds familiar."

- "Louisiana sounds familiar. It feels right."

 

February 2014 (Age 5 years, 11 months):

- "La, la, la, la. I don’t want to talk about that! Don’t talk about that!" (In response to her mother asking if her hair hurting her back was connected to the death she recalled.)

 

March 4, 2014 (Age 5 years, 11 months):

- "In my dream it sounds familiar. I was standing there in the yard and saw a plane crash."

 

March 6, 2014 (Age 5 years, 11 months):

- "I don’t know when, it’s just familiar." (In response to her mother asking if she saw the plane crash in 1971.)

 

Mid-March 2014 (Age 5 years, 11 months):

- "I don’t know – maybe – did I catch on fire?" (In response to her mother asking if her reaction to changing shirts was connected to the plane crash.)

 

March 20, 2014 (Age 5 years, 11 months):

- "That matches everything I’ve told you." (In response to her mother summarizing the details of the Pan Am 759 crash.)

- "Canada sounds like Kenner."

- "I’ve said the name Jennifer before."

- "Was I Jennifer?"

- "I think I was Jennifer."

 

April 2, 2014 (Age 5 years, 11 months):

- "I recall seeing the plane’s left side and wing go down first." (Detail not mentioned by her mother but consistent with the crash.)

- "I don’t want to talk further about the event."

 

During the Visit to Kenner, Louisiana:

- "I know this. I’ve been here before." (Upon entering Evelyn Pourciau's house and seeing the bathroom vanity.)

- "Maybe it was Kevin." (In response to her mother asking if she knew who Jennifer was talking to on the phone.)

 

After the Trip to Kenner:

- "I saw the plane hit the oak tree and make the gash in the yard and street." (Detail consistent with the crash.)

- "I think I was electrocuted over the telephone line." (Revised statement from her earlier claim that the rain had "shocked" her.)

 

At around 18 months, Rylann began to show signs of post-traumatic stress. She developed a fear of thunder and lightning and started having nocturnal awakenings. By the time she was 24 months old, she was sleepwalking regularly, sometimes five or six times a week. This continued until she was about six years old.

 

Rylann also had a peculiar complaint about her hair. She would say that her long, straight hair hurt her back. She would throw fits about her hair touching her back and wanted tags cut out of her shirts, saying they hurt her neck and shoulders. This behavior persisted as she grew older.

 

In May 2010, when Rylann was about two and a half years old, her mother Cindy hired a photographer to take pictures of the family in their garden. One of the photos showed Rylann in an ivory dress with a green belt, holding a large white flower. When Rylann first saw this photo, she commented that she was "bigger" in the picture. She repeated this comment every time she visited her mother’s office, where the photo was displayed, but she couldn’t explain what she meant.

 

In July 2011, when Rylann was three and a half years old, she finally provided more details. She told her mother that she was 19 in the picture, the same age as her older sister Ashlen at the time. When Cindy asked how that was possible, Rylann said, "Mommy, I died. I was in our backyard. It was raining. I was alone but I wasn’t scared. Then the rain shocked me." Over the next several weeks, Rylann added more details to her story. She mentioned the name Kevin, described her family’s white house with a big front porch, and said they owned a red car. She also said she had nine dresses.

 

Identification of Jennifer Schultz:

In February 2014, when Rylann was almost six years old, she complained again about her hair hurting her back. Cindy asked if this sensation might be connected to the death she recalled. Rylann initially covered her ears and said she didn’t want to talk about it, but a few days later, she asked what year Cindy was born. When Cindy said 1971, Rylann said that in her dream, it sounded familiar. She then said, "I was standing there in the yard and saw a plane crash."

 

Cindy decided to investigate further. She searched online for plane crashes, in Canada, and finally in Louisiana. She found information about the Pan Am 759 crash in Kenner, Louisiana, on July 9, 1982. The details of the crash matched Rylann’s descriptions of rain, thunder, and the name Jennifer. Cindy also realized that if Jennifer Schultz was 11 in 1982, she would have been born in 1971, the same year as Cindy.

 

Cindy shared her findings with Rylann, who said, "That matches everything I’ve told you." When Cindy read through the list of victims and came to Jennifer Schultz, Rylann said, "I’ve said the name Jennifer before." She then said, "I think I was Jennifer."

 

Past Life: Jennifer Schultz:

Jennifer Schultz was born on June 26, 1971, at the American Air Force base in Landstuhl, West Germany, where her father was stationed. After his discharge, the family moved to Kenner, Louisiana, a suburb of New Orleans. Jennifer was a self-confident and outgoing girl who enjoyed playing cabbage ball, a game similar to softball. She had striking red hair, which she wore long.

 

On the afternoon of July 9, 1982, Jennifer was sitting on a swing in her carport, talking on the telephone, when Pan Am Flight 759 took off from the nearby airfield. It was raining, and there were thunderstorms over the eastern end of the runway. The plane encountered a microburst, which caused a wind shear and a downdraft. The plane struck the top of a row of trees and proceeded to crash into Jennifer’s neighborhood, less than a mile from the end of the runway.

 

The descending plane tore a branch off an oak tree across the street from Jennifer’s home, causing the plane to roll to the left. The left wingtip made contact with the earth and plowed a three-meter-long gash in the ground and adjacent street pavement. A loud explosion was heard. The plane broke apart as it tumbled through the neighborhood, jet fuel spilling from ruptured tanks on its wings. Fifteen houses on three streets were destroyed, many set ablaze. The first to be hit was Jennifer’s – the plane passed directly through the carport where she was sitting, and she was killed.

 

[Additional Data: Pan Am Flight 759, a Boeing 727 scheduled from Miami to San Diego with stops in New Orleans and Las Vegas, crashed on July 9, 1982, shortly after takeoff from New Orleans due to a microburst. The crash occurred in Kenner, Louisiana, killing all 145 onboard and eight people on the ground. The aircraft was a 14-year-old Boeing 727-235 with three Pratt & Whitney JT8D-7B engines. The experienced crew included Captain Kenneth McCullers, First Officer Donald Pierce, and Flight Engineer Leo Noone. Weather reports forecasted thunderstorms, wind shear, and moderate rain, although there were no severe weather warnings. As Flight 759 took off at 4:07 PM, thunderstorms created gusty, swirling winds near the airport. First Officer Pierce was piloting, with Captain McCullers monitoring, as recorded on the cockpit voice recorder.]

 

Investigation, Recognitions, and Verification:

Dr. James G. Matlock, a researcher from the Rhine Research Center in Durham, North Carolina, investigated Rylann’s case in the autumn of 2018. He interviewed Rylann and her family and visited Kenner, Louisiana, to verify her memories and gather additional information.

 

Matlock found that many of Rylann’s statements and behaviors matched details of Jennifer’s life and death. For example, Rylann’s description of her death was consistent with Jennifer’s autopsy report, which stated that her body was 100% charred but showed no signs of smoke inhalation. This suggested that Jennifer died before the fire reached her, possibly from electrocution over the telephone line.

 

Matlock also found behavioral similarities between Rylann and Jennifer. Both enjoyed crafting and made similar items, such as crosses and yarn owls. Rylann’s favorite animals included parrots, which Jennifer was also fond of. Additionally, Rylann recognized the layout of Evelyn Pourciau’s house without directions, which supported the idea that she had been there before.

 

During a visit to Kenner with her family, Rylann recognized the name Jennifer and mentioned it repeatedly. She also recognized the layout of Evelyn Pourciau’s house without directions and commented that she knew the vanity in the bathroom. Evelyn explained that Jennifer had the habit of pulling drawers out of the vanity, just like Rylann did in her own home.

 

Rylann’s statements about rain, thunder, Louisiana, and Jennifer matched details of the Pan Am 759 crash. Her enjoyment of crafting and making similar items to Jennifer, as well as her fondness for parrots, aligned with Jennifer’s interests. Additionally, Rylann’s description of her death was consistent with Jennifer’s autopsy report.

 

The case of Rylann O’Bannion presents a detailed and well-documented example of past-life memory. The combination of Rylann’s behaviors, evolving memories, and the corroboration of her statements with historical records and witness accounts makes a strong argument for the authenticity of her memories. This case adds to the body of research on reincarnation and past-life memories, offering insights into the continuity of consciousness and the impact of traumatic events on subsequent lives.

 

[Special note: Please share this valuable book with others. You can upload this book to social media sites such as Facebook groups. So many people will be able to read this book. And share this book by using various methods. Let many people know about this book. You can personally send this book to your friends also.]

 

 

Sri Lanka Chatura Karunaratne reincarnation case:

 

Dr. Erlendur Haraldsson, Professor and Scientist, (University of Iceland)

Researcher Godwin Samararatne, (Independent researcher and scholar, Sri Lanka)

 

A verified reincarnation case in Sri Lanka. [The toddler who pointed to his birthmarks as evidence of his previous life's injuries.]

 

This is a rebirth case in which written records were made before verification of the previous personality, and also, documentation of the previous person's life was found to confirm things with further accuracy.

 

Chatura Buddika Karunaratne was born on April 20, 1989, in the rural area of Methiyagana in the Kurunagala district of Sri Lanka. His father worked as a clerk with a bus company, and his mother was a nurse in a hospital of traditional (ayurvedic) medicine. Chatura had an older sister, and a relative named Karunavati took care of them during the weekdays when their parents were working.

 

Around the age of three, Chatura began making statements about a previous life. He talked about living in a village near Narammala, having a house with a tiled roof, and a thatched hut nearby with a small store. He mentioned a lake with tortoises and described being shot in the neck while traveling in a truck through a forest. Chatura also claimed that his family had a Landmaster tractor.

 

Birthmarks:

Chatura pointed to two birthmarks close to his left ear, one on his throat below the ear and another low on his jaw close to his ear. He claimed these birthmarks were where he had been shot in his previous life.

 

Various Statements of Chatura and Behaviors:

- “I lived in a village near Narammala.”

- “The house where I lived was pink.”

- “I lived in a house with a tiled roof.”

- “Close by there was a thatched hut.”

- “In the hut there was a small store.”

- “The store was run by my father.”

- “Near the house was a lake.”

- “Tortoises lived in the lake.”

- “My family had a Landmaster tractor.”

- “We had a parrot at home in a cage. He could talk.”

- “Mother loved it, gave it food mornings and evenings.”

- “My father's name was Perera.”

- “My mother's name was Mangalika.”

- “Mother was fair and round like a ball, not like my present mother.”

- “Our house had three rooms.”

- “Kumari was my sister.”

- “Kumari occupied the corner room.”

- “I had an elder brother.”

- “My brother's name was Mahesh.”

- “I switched on a cassette recorder and danced at home.”

- “My mother didn't make oil cakes for the New Year. She made (Western) cakes.”

- “My name was Suduputha.”

- “There was a red flash lamp where I stayed.”

- “I was in the army.”

- “I had been going through the forest in a truck.”

- “A group of people had fired at me.”

- “I was hit in the neck.”

- “My face was bathed in blood.”

- “I fell down and pretended I was dead.”

- “A helicopter arrived and took us to the doctor.”

 

Chatura's mother reported that he was afraid of helicopters and balls, thinking they might be bombs. He often talked about army trucks, camps, and soldiers, and liked songs about the army that he heard on the radio. Chatura's statements and behaviors were recorded and published before any attempts were made to find a previous personality that might correspond to his memories.

 

In June 1992, a local newspaper reporter, Mudiyanselage Dingiri Banda, learned about Chatura's case from his wife. Banda visited Chatura's home along with the village headman and sent a report to the newspaper Divaina, which published a shortened version on June 7, 1992. Around the same time, another journalist, Nandasena Suriyarachchi, also visited Chatura's family, and a second report was published on June 14, 1992. Despite these efforts, Chatura's family and the journalists could not trace any person whose life and circumstances fitted Chatura's statements.

 

Solving the Case:

M. P. Martin, a retired farmer and mason in Henegedara, overheard people talking about the Divaina newspaper report in a shop. Martin obtained the newspaper and, after reading the report, believed that Chatura's story fitted his son, M. P. Dayananda, who had joined the army in August 1985 and died on April 18, 1986, as a result of injuries suffered in a bomb blast.

 

Dayananda's family had lived 12 km away by road from Narammala in a house with a tiled roof. Close by, there had been a hut with a shop where Dayananda used to sell groceries until he joined the army. Near their house was a small lake with tortoises living in it. All this corresponded to what Chatura had been saying.

 

Martin did not deem it appropriate to go to Chatura's home alone, so he asked his local village headman to join him. They first visited the village headman of Chatura's locality and then all three visited Chatura's family. The distance between the homes of the two families is 25 km by road in a forested area and in the opposite direction from Narammala.

 

During this visit, and another with his wife the following day, Martin and his wife became convinced that Chatura was describing events in the life of their son Dayananda. This occurred about two weeks after the publication of the first Divaina local newspaper report.

 

Recognitions and Verifications:

Banda informed Divaina of this new development, and they sent reporter Nandasena Suriyarachchi to the scene. Suriyarachchi brought the three-and-a-half-year-old Chatura to the home of Dayananda's parents. According to the newspaper report published on July 5, 1992, Chatura was given a warm reception by Dayananda's parents, who accepted him as their son.

 

Dayananda's mother brought some old clothes that had belonged to her son. Chatura complained that only his long trousers were there and that they had been torn and worn by someone else. Chatura also identified the old house where they used to live, which was located on the same premises about 100 yards away from the present house. They had only recently moved to the present house, which was confirmed by close relatives now living in the old house.

 

Inside the old house, Chatura made the comment, "Now you have electricity," something they had not had when Dayananda lived there. Hanging on the wall, he saw the scales that had been used in the shop. He made the comment, "These are the scales we used to weigh things with. Don’t you have the store now?" He then asked Dayananda's mother to take him to the store. It had been torn down, and he asked why. According to the newspaper report, Chatura also identified one of his old friends (his brother-in-law), Gamini, who was in the crowd.

 

The journalists asked Dayananda's father what he thought about the helicopter and Landmaster tractor that Chatura had mentioned earlier. Dayananda's father stated that he had said to his son that if he had a tractor, he could plough the fields easily. Dayananda had told him that the army auctions tractors which they confiscate from the Tigers (a terrorist group fighting for a separate country) and they could be bought cheaply. At the next auction, he wanted to buy a tractor for his father. But Dayananda never came back. He was caught in a bomb blast and was flown by a helicopter to Polonnaruwa. Later, he was transported to Colombo, where he died.

 

Sri Lankan Military Documents:

With the kind help of Major-General J. B. Pagoda of the Sri Lankan Army, Dr. Erlendur Haraldsson was able to obtain a bio-data sheet about Dayananda and a document from a military court of inquiry, dated May 19, 1986, regarding the circumstances of his death. According to these military documents, Mutugal P. Dayananda was born on August 17, 1964, and resided in Henegedara, Narammala. After leaving school in March 1980, he worked as a mason until he joined the army on August 13, 1985.

 

On the morning of April 15, 1986, Dayananda was in a group of 14 soldiers in two army trucks who had been ordered to proceed on a route-clearing patrol from Wakaneri (close to the east coast of Sri Lanka) to the Poonani Post Office, and from there to the Namal Adi junction. On the way to Namal Adi, one of the trucks was caught in a massive landmine blast. The patrol commander, R. A. N. P. de Alwis, reported that after the blast, Dayananda was found unconscious near the vehicle, which had overturned and was completely wrecked. A few soldiers were killed instantly, and others were severely wounded. Dayananda was taken by helicopter to a hospital in Polonnaruwa and later by ambulance to Colombo. He never regained consciousness and died on April 18. From the report, it can be inferred that there was no contact with enemy terrorists.

 

Investigations and Verifications:

Dr. Erlendur Haraldsson conducted multiple interviews and visits over a period of more than six years to gather all the important facts about this case. He interviewed Chatura's parents on November 22, 1992, and Dayananda's father on November 23, 1992. He also made further visits in 1995, 1998, and 1999.

 

A total of 33 statements were made by Chatura before contact was established between the families of Chatura and Dayananda. Nine core statements matched the life of Dayananda, including living in a village near Narammala, having a house with a tiled roof, a thatched hut with a store, a lake with tortoises, being shot in the neck while traveling in a truck, and having a Landmaster tractor. Out of the 33 statements, 16 were correct, 15 were incorrect, and 2 were indeterminate. The rate of correct statements varied from 71% in one interview to 47% in another.

 

Birthmarks and Injuries:

Chatura had two birthmarks close to his left ear, each about a centimeter in diameter. They had darker pigmentation than the surrounding skin. One was on the lower part of the jawbone, and the other was on the neck/throat below the jaw. The closest edges of the two birthmarks were about two centimeters apart. Another birthmark, also darker than the surrounding skin, was on the inside of his right upper arm.

 

According to his mother, when Chatura started to talk about a previous life, he stated that he had been shot in two places and pointed towards the birthmarks in the two locations near the neck and ear. An autopsy report for Dayananda would have given greater certainty about the location and nature of his wounds, but none was available.

 

Prof. N. Kodagoda, former Dean of the School of Medicine at Colombo University, had an extensive search made for the autopsy report on Dayananda, but it could not be found. Dayananda's death occurred during a declared state of emergency in Sri Lanka. Most probably, no autopsy report was written, as it was not required during the state of emergency.

 

The military document regarding Dayananda’s death states only that the patrol commander found Dayananda near the overturned vehicle, which was completely wrecked. He was unconscious but no external injuries were to be seen, although when Dayananda’s parents visited him in the Polonnaruwa hospital, he had a bandage around his head and neck. The physicians told them that he had injuries to “the nerves of the smaller brain”. This is the cerebellum, which lies beneath and behind the cerebrum. Bandages covered his left ear. They were told that he had broken his left arm, and that was covered with bandages. A photograph of Dayananda’s body at his funeral shows his face bare, but his head and neck are covered with bandages, and also his left ear, which suggests that he suffered injuries to this area of his body.

 

Other Information:

The case of Chatura Karunaratne presents two aspects; the memory aspect and the birthmark aspect. The memory aspect shows a high degree of correspondence for the core statements but a lower rate for the other minor and total statements. The birthmark aspect shows a strong correspondence between Chatura's birthmarks and Dayananda's injuries.

 

The case suggests a paranormal interpretation, with the possibility that consciousness from a past life has come to the present life. This scientific research related to Chatura Karunaratne reincarnation case was funded by a grant from the Institut fur Grenzgebiete der Psychologie und Psychohygiene in Freiburg, Germany. Particular thanks go to Major-General J. B. Pagoda, the late Prof. N. Kodagoda, A. B. Ratnayake, Godwin Samararatne, and B. A. Rohana Kumara for valuable assistance.

Indian Kareemullah reincarnation case:

 

Independent researchers and Indian language media.

 

A verified reincarnation case in India. [The boy who recognized his past wife in his present life.]

 

This reincarnation case happened between two Muslim families. In the years following the partition of India in 1947, a remarkable story unfolded in the town of Barella, located in northern India. This story revolves around a young boy named Kareemullah and his extraordinary claims of remembering a past life.

 

Kareemullah was a 5-year-old boy living in Barella. His father, Hasmat Ali Ansari, worked as a private tutor for the son of a wealthy landowner, or zamindar, named Ikram Ali. One day, Hasmat Ali took Kareemullah with him to the zamindar's grand house, known as a haveli.

 

As soon as Kareemullah entered the haveli, he displayed an unusual familiarity with the place. He moved around the house with ease, as if he had lived there before. Inside the haveli, he encountered Fatima, the widowed daughter of the zamindar Ikram Ali. Kareemullah immediately rushed to her, held her hand, and said, "Oh Fatima! You are my wife, how is it you are here?"

 

Fatima was stunned by this unexpected recognition. Kareemullah then proceeded to visit all the rooms in the house without needing any guidance. When he entered what he claimed was his past wife's room, he sat down in a specific chair, addressing Fatima's father as 'Abbajan,' a term of endearment he claimed to have used in his previous life.

 

Kareemullah's recollections were not just limited to recognizing people and places. He provided detailed information about his past life that only Fatima and her late husband, Farrak, would have known. He mentioned that he had offered 6000 rupees to his brother living in Pakistan and that 3000 rupees were credited in a bank. He also spoke about his brother being a businessman in Lahore and his plan to join him there, which he had kept secret.

 

Additionally, Kareemullah mentioned that one of his brothers was named Umar Adil and that his father-in-law, Ikram Ali, had been robbed of his gun. These specific details left Fatima and the other listeners astonished, as they were accurate and known only to a few.

 

Kareemullah's behavior was consistent with someone who had intimate knowledge of the house and its inhabitants. When Fatima started folding her spicy beetle-leaf, he said, "I also wish to chew the pan. Of course, you know how to prepare it for me. Don’t you?" This familiarity with personal habits further convinced Fatima of the authenticity of his claims.

 

Reactions and Verifications:

The news of Kareemullah's claims spread quickly among the neighbors, who gathered around him to hear his story. They were seized with a deep sense of mystery and wonder, as what Kareemullah had told them matched real events from the past.

 

Fatima, initially skeptical, eventually acknowledged the accuracy of Kareemullah's claims. She stated that while she did not believe in rebirth, the truthfulness of the particulars he mentioned left her with no choice but to accept his story.

 

The case of Kareemullah has been documented by independent researchers and covered by Indian language media. These investigations have added to the credibility of the story, as they have verified many of the details provided by Kareemullah.

 

 

Sri Lanka Iranga Jayakody reincarnation case:

 

Dr. Ian Stevenson, Professor and Scientist, (University of Virginia, United States of America)

Researcher Godwin Samararatne, (Independent researcher and scholar, Sri Lanka)

 

A verified reincarnation case in Sri Lanka. [The girl whose past-life memories were too specific to be mere coincidence.]

 

This is a rebirth case in which written records were made before verification of the previous personality.

 

Iranga Jayakody was born on June 29, 1981, in the small village of Uragasmanhandiya, Sri Lanka, to parents M.H.P. Jayakody and Nimali. Her father was a schoolteacher and an astrologer. Iranga was the seventh and youngest child in the family, and the only daughter.

 

When Iranga was between three and four years old, she began talking about a previous life. She mentioned a mother who came from a place called Matugama and a family that lived in a town called Elpitiya, about 15 kilometers away from her current home. Over time, Iranga shared more details about this past life, including descriptions of her family, home, and school.

 

Statements and Behaviors:

Iranga made a total of 43 statements about her past life:

- “My mother came from Matugama.”

- “We lived in Elpitiya.”

- “My father owned a shop where bananas were sold.”

- “I had three sisters, one of whom was married.”

- “Our house was near the shop and a temple.”

- “The house had red walls.”

- “The kitchen had a thatched roof.”

- “We had three wells; one was destroyed by rain.”

- “I attended a large school.”

- “I wore a white uniform to school”.

- “I changed into other clothes after returning home from school.”

- “I was very modest, especially about my body and breasts.”

- “I studied after school.”

- “There was a Jasmine creeper at the house.”

- “There were Jak trees at the house.”

- “My younger sister had a bicycle.”

- “I had gold earrings given to me by my father.”

- “I wore my hair in two plats.”

- “The road to our house went through a jungle with rubber and cinnamon trees.”

- “The boutique had a roof made of coconut leaves, which was later changed to tile.”

- “The house walls were later painted white.”

- “The kitchen roof was later tiled.”

- “I attended a Buddhist Sunday School.”

- “I was a middle sister.”

- “I had a younger sister.”

- “There was a person called Wijepala.”

- “My family had acquaintances or relatives in the community of the other family.”

- “My family visited the other community.”

- “The neighbor's daughter had a bicycle, and my younger sister played with it.”

- “The neighbor's daughter was known to my family as ‘younger sister.’”

- “I first became ill when at school, where I fainted or collapsed.”

- “My older sister and mother went to the hospital and returned with a ‘younger sister.’”

- “The younger sister became eager to meet me after learning about my condition.”

- “I was ill for a year or more before my death.”

- “My family had a relative in Uragasmanhandiya.”

- “I had a paralyzed left side due to a brain tumor.”

- “My family took me to a well-known Buddhist monk in Uragasmanhandiya for healing.”

- “I was taken to the Buddhist monk only a few weeks before I died.”

- “Doctors in Colombo diagnosed the brain tumor.”

- “An operation was proposed but not performed.”

- “I was taken home and died there.”

- “I went to village fairs with my (past life) mother.” (After death intermission memories)

- “I got lost at a village fair and then found myself in my current family.” (After death intermission memories)

 

In her past life, Iranga claimed to be a girl named Punchihamie, who lived in Elpitiya. Punchihamie had three sisters, one of whom was married. Her father owned a shop where bananas were sold. Their house was near the shop and a temple, with red walls and a kitchen that had a thatched roof. The family had three wells, two of which were used for washing, drinking, and bathing, while the third had been destroyed by rain.

 

Punchihamie attended a large school, where she wore a white uniform. After school, she would change into other clothes and study at home. She was known for her modesty, particularly regarding her body and breasts. Punchihamie died on May 5, 1950, at the age of 13, after suffering from an illness that left her paralyzed on the left side. Doctors in Colombo had diagnosed a brain tumor, but an operation was not performed.

 

The intermission time between Punchihamie's death and Iranga's birth was approximately 31 years. Iranga mentioned one intermission memory related to her past life. She remembered going to village fairs with her past life’s mother and, on one occasion, getting lost. She said that she couldn't find her past life’s mother and then she found herself in her current family.

 

Iranga possessed detailed knowledge about the life of Punchihamie, including specific family structure, the family's banana-selling business, the layout and features of their house, her school, and personal behaviors. This knowledge was extraordinary because Iranga had no known way of acquiring this information through normal means, such as being taught or overhearing conversations.

 

Iranga also exhibited behaviors that were unusual in her current family but matched Punchihamie's life. For example, she showed extreme modesty about her body from a very young age and would study after school, changing her clothes after returning home.

 

Investigations, Recognitions and Verifications:

In December 1985, T.J., a member of Dr. Ian Stevenson's research team, learned about Iranga's case and visited her family. He recorded 18 statements that Iranga had made about her past life. In February 1986, Iranga went to Elpitiya with her family for a wedding, and she pointed out the road leading to her past-life home. However, her family did not pursue the matter further at that time.

 

In July 1986, T.J. visited Elpitiya and, using the statements Iranga had made, provisionally identified a family that corresponded to her descriptions. He interviewed four members of this family, verifying all but two of the statements he had recorded. The parents of the identified family had passed away, so T.J. spoke with the siblings of the girl who had died, Punchihamie.

 

In August 1986, G.S., another researcher, and T.J. interviewed Iranga's parents again and recorded an additional 25 statements that Iranga had made about her past life. They then went to Elpitiya and interviewed Podi Haminie, a younger sister of Punchihamie. She confirmed nearly all of Iranga's statements.

 

The following day, G.S. and T.J. took Iranga to Elpitiya with her parents. During her visit to Elpitiya, Iranga seemed to recognize the old road leading to Punchihamie's house. This recognition is unusual because Iranga had not been to Elpitiya before (in her current life) and had no known prior knowledge of the location.

 

In November 1986, Dr. Ian Stevenson, accompanied by G.S. and T.J., visited both families to further verify Iranga's statements and investigate the possibility of normal contact between the families. They determined that the families had not known each other before the case developed, making normal information transfer unlikely. In October 1987, the reincarnation researchers had another interview with Iranga's mother and visited Elpitiya again to gather more information about the banana vendors in the area.

 

Of the 43 statements recorded by the investigators, 37 were correct for Punchihamie's life, three were incorrect, and three were unverifiable or doubtful. This resulted in a 92% accuracy rate for the verifiable statements. Some statements were general and could apply to many village homes in Sri Lanka, such as the mention of a Jasmine creeper and Jak trees at the house. However, many other statements had a much more restricted applicability and, when considered together, convinced the researchers that Iranga was talking about Punchihamie's life and no one else's.

 

3 statements made by Iranga were unverified or doubtful, such as the mention of a person named Wijepala and an incident at a village fair where she got lost in her after death life. However, the vast majority of her statements were accurate and specific to Punchihamie's life.

 

Other Information:

The case of Iranga Jayakody is considered one of the stronger cases of reincarnation claims investigated by Dr. Ian Stevenson and his team. The high percentage of correct statements and the specificity of details make it difficult to attribute Iranga's knowledge to random chance or normal means. This reincarnation case provides strong scientific evidence for the existence of rebirth phenomena which was taught by the Buddha.

 

 

 

 

 

 

British Nicola Wheater reincarnation case:

 

Researcher Peter Harrison, (Independent researcher and scholar, United Kingdom)

 

A verified reincarnation case in United Kingdom. [The girl who remembered her past life as a boy in Haworth, England.]

 

Nicola Wheater was a little girl living in the United Kingdom with her mother, Kathleen. Around the age of two, Nicola began sharing strange and detailed memories of a life she claimed to have lived before. This is her story.

 

Nicola was just like any other child her age, except for one thing: she had detailed memories of a life she claimed to have lived over a hundred years ago. Her mother, Kathleen, was initially skeptical but soon started to pay closer attention to her daughter's stories.

 

Statements and Behaviors:

- "The train, the train." (Screamed hysterically and threw herself down on the carpet, gasping for breath and throwing her arms in the air wildly)

- "Why am I a girl this time, Mummy? Why am I not a boy like I was before?"

- "When Mrs. Benson was my mummy, I was a little boy and I played with Muff."

- "I used to be a boy, and although I can't remember my Christian name, I know that my second name was Benson and that my mother had been known as Mrs. Benson and her first name had been something like Elspeth or Elsie."

- "I had two sisters and of course my pet dog Muff."

- "My father, Mr. Benson, worked on the railway and we lived in a little house near the railway lines."

- "It was gray stone in the middle of four houses joined together in a row. There were lots of fields at the back where I used to play with Muff."

- "My mother wore a long skirt: 'It was like a kind of pinny, just like the one that my doll wears.'"

- "She wore her hair all tied up funny."

- "He always had a dirty black face." (On her past life’s father)

- "He was smaller than me, about one or two years smaller. Not one year and not two years." (about past life’s friend)

- "We always went to the railway together and we played in the fields behind my house."

- "We played funny games all the time. I would throw my ball in the air and Muff would run and catch it and bring it back to me."

- "They were too little for me. One was just a baby and was too small to come out and play with me." (on past life’s sisters)

- "I was playing on the railway lines with Muff and my friend and I saw a man walking along swinging a lamp. After that, a train came up fast and knocked me over."

- "I got taken to hospital. Everyone kept asking me if I was all right but I couldn't walk or talk so I couldn't answer them."

- "I went to sleep and died and I saw God in Heaven before I was born."

 

One day, Nicola asked her mother, "Why am I a girl this time, Mummy? Why am I not a boy like I was before?" Kathleen was puzzled and asked Nicola what she meant. The little girl explained that she used to be a boy named John Henry Benson and lived near the village of Haworth in West Yorkshire, famous for its connection to the Brontë sisters.

 

Nicola described her past life in great detail. She said she lived in a gray stone house near the railway lines with her mother, whom she remembered as 'Mrs. Benson.' Her father, Mr. Benson, worked on the railway. She had two younger sisters and a dog named Muff. She often played with Muff and a younger boy who was her friend, exploring the fields behind their house and the nearby railway tracks.

 

Nicola remembered a tragic event from her past life. She remembered playing on the railway lines with Muff and her friend, despite her mother's warnings. One day, she saw a man walking along the tracks, swinging a lamp. Suddenly, a train came up fast and knocked her over. She was taken to the hospital, where she couldn't walk or talk. She remembered going to sleep and dying, then being a god and seeing god in heaven before being born again as Nicola. She described God as "really beautiful".

 

Nicola was unusually articulate for her age and shared her memories consistently, never varying her story. She often asked her toy dog, which she named Muff, if it remembered the experiences they supposedly shared in her past life. Her memories were so detailed that she had a strong emotional reaction when she saw a train on television, throwing herself down and gasping for breath as if reliving the traumatic event.

 

Investigation, Recognitions, and Verifications:

Kathleen was so struck by the consistency and detail of Nicola's memories that she decided to investigate. She took Nicola to Haworth, a place neither of them had visited before. Remarkably, Nicola was able to guide her mother straight to the house she claimed to have lived in during her past life. The house matched Nicola's description perfectly; a gray stone terraced house in a row of four, with fields behind it.

 

Kathleen then visited the Haworth Parish Church to look for records of the Benson family. The rector was doubtful they would find anything, as Benson was an unusual name for the area. However, Kathleen found an entry in an old birth register for a baby boy named John Henry Benson, born on June 20, 1875. His father was Thomas Benson, a railway plate-layer, and his mother was Lucey Benson.

 

To verify the information further, Kathleen consulted the census records with the help of a reference librarian, Mr. Ian Dewhirst, at the City of Bradford Metropolitan Council offices. The 1881 census listed the Benson family living at 12 Chapel Lane, Oakworth, but John Henry was not included. This suggested that he had died between 1880 and 1881, around the age of 5 or 6, which aligned with Nicola's memories. The census also listed two daughters, Hephyibah and Sellis, which matched Nicola's memory of having two younger sisters.

 

The mother's name was recorded as Susy, but Mr. Dewhirst noted that the handwriting was difficult to decipher, and it could just as easily be Lusy with a flourishing capital L. This could explain the discrepancy between Nicola's memory of her previous mother's name (something like Elspeth or Elsie) and the census record.

 

Nicola recognized the house she claimed to have lived in during her past life and provided accurate details about its location and appearance. She also recognized the surrounding countryside and was able to guide her mother to the village and the house.

 

Other Information:

The case of Nicola Wheater presents evidence for the fact of reincarnation. The consistency of Nicola's memories and the verifications found in historical records make it a fascinating study in the field of reincarnation research. The case also highlights the challenges of investigating such claims, including deciphering old handwriting and the potential for names to be misinterpreted or changed over time. This reincarnation case is included in the book 'The Children That Time Forgot' by Peter Harrison.

 

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Indian Jagdish Chandra reincarnation case:

 

Researcher K.K.N. Sahay, (Independent researcher and lawyer, India)

Dr. Ian Stevenson, Professor and Scientist, (University of Virginia, United States of America)

 

A verified reincarnation case in India. [The boy who belonged to a lower caste in present life but remembered being a wealthy Brahmin caste man in his past life.]

 

This is a rebirth case in which written records were made before verification of the previous personality.

 

In 1926, in the city of Bareilly, India, a young boy named Jagdish Chandra began to reveal details about a previous life. Jagdish was the son of KKN Sahay, a well-respected lawyer. At the age of three years and three months, Jagdish saw a motor car—a rare sight in India at that time—and asked his father to get him one. When his father declined, Jagdish mentioned that he could get a car from the house of "Babuji," who lived in Benares (now known as Varanasi). This was the beginning of Jagdish's memories of a past life.

 

Notable Statements of Jagdish Chandra:

- "My name was Jai Gopal."

- "My brother was called Jai Mangal. He died of poisoning."

- "There were no daughters." (Jai Gopal's two younger sisters were born after his death)

- "My father’s name is Babuji Pandey, and he lives in Benares."

- "Babuji’s house has a big gate, a sitting room, and an underground room with an iron safe fixed in one of the walls."

- "Babuji and the people who collect there drink bhang (an intoxicating drink)."

- "Babuji has malish (massage) on his body and paints his face with powder or earth before his bath on washing his face in the morning."

- "Babuji has two motor cars and one phaeton with a pair (of horses)."

- "Babuji had two sons and one wife, and all have died. Babuji is all alone."

- "Babuji’s wife was called Chachi. She wore gold ornaments on her wrists and ears, and cooked, and made bread. She had a long veil, and had pockmarks on her face."

- "Babuji had a car."

- "Babuji had a phateon and a pair of horses, also an ekka, a horse drawn car. He wore gold rings on his fingers, received pilgrims in the big hall of the house."

- "There is a ghat called Dash Ashwamadh."

- "Babuji was fond of wrestling and they had their own akhara (a small arena for wrestling)."

- "Babuji painted his face with ashes or clay in the morning and sat in the courtyard in the evenings."

- "A soldier stood outside the gate."

- "There was marble flooring in the house."

- "They went swimming in the Ganges daily."

 

Jagdish Chandra claimed to have been Jai Gopal, the son of a wealthy and influential Brahmin official named Babu Pandey, also known as Pandit Mathura Prasad Pandey. Jai Gopal had died in 1922. Babu Pandey was a panda, a Brahmin caste man who helped pilgrims visiting the holy city of Benares. He was known for his wealth and influence, but also for exploiting pilgrims for money.

 

Jagdish Chandra made a total of 51 statements about his previous life, 36 of which were recorded before verification. Jagdish also exhibited behaviors that were unusual for a child of the Kayastha caste but normal for a Brahmin caste person. He insisted on eating before other members of the family, refused to eat with non-Hindus or food prepared by them, and showed a strong dislike of men with beards, possibly related to the dislike of Muslims among orthodox Brahmins. He had a fondness for sweets, especially rabri, and a dislike of salty foods, garlic, onions, eggs, and meat.

 

Initial Claims and Verification:

KKN Sahay was intrigued by his son's claims and decided to document them. He wrote a letter to the Leader, a well-known English-language local newspaper in northern India, detailing Jagdish's statements. The letter included specific details about Babu Pandey's house, family, and lifestyle. Sahay mentioned that he had no friends or relatives in Benares and had never heard of Babu Pandey before. He invited anyone interested to verify the story.

 

Sahay received letters from people in Benares confirming the existence of Babu Pandey and the accuracy of many details provided by Jagdish. One correspondent, who had been a client of Babu Pandey for several years, confirmed that almost all of Jagdish's statements were correct. Sahay took steps to ensure that as much as possible about the case could be verified before any contact was made with the Pandey family in Benares. He consulted with lawyer colleagues and asked them to witness the statements.

 

Visit to Benares:

Sahay then took Jagdish to Benares to meet the Pandey family. During this visit, Jagdish made several recognitions. He correctly identified the way to Babu Pandey's house through a maze of side-streets, apparently unaided. He pointed out Jai Gopal's aunt and recognized the Dash Ashwamadh Ghat, a prominent bathing pier in Benares. He also recognized a panda at the ghat and refused a betel leaf offered by him, saying he could not accept one from a person of lower status to himself.

 

Investigations, Recognitions and Verifications:

In 1927, Sahay published a detailed report of the case in a booklet. In 1961, Dr. Ian Stevenson, a professor and scientist from the University of Virginia, interviewed Jagdish Chandra and members of his family in Bareilly, as well as members of Pandey's family in Benares. Stevenson carried out more interviews in four follow-up visits between 1964 and 1973. He published his report of the case in the first volume of his series "Cases of the Reincarnation Type" in 1975.

 

During his visit to Benares, Jagdish made several recognitions:

- He recognized Jai Gopal's aunt and the Dash Ashwamadh Ghat.

- He correctly navigated through the city to Babu Pandey's house.

- He recognized a panda at the ghat and refused a betel leaf offered by him.

 

Many of Jagdish's statements were verified, including but not limited to:

- Babu Pandey's house had marble flooring in a check pattern.

- Babu Pandey employed guards armed with heavy batons.

- Babu Pandey's wife wore gold ornaments and had pockmarks on her face.

- Jai Mangal's death by poisoning was suspected but not confirmed.

- Babu Pandey had a phaeton and a pair of horses, and a car was available for hire.

- Babu Pandey was fond of wrestling and had his own akhara (a small arena for wrestling).

- Babu Pandey painted his face with ashes after washing it every day.

 

Babu Pandey's Reaction:

Babu Pandey was uncooperative during Jagdish's visit to his house. One reason may have been a fear that the boy's family might use the claim of his being his son reborn to extract money from him. However, a more likely reason was that Jagdish revealed criminal incidents in Babu's past, including the murder of a pilgrim for his money and the disposal of the body in a disused well. Babu's concern would have been compounded by the interest taken in the case by the magistrate. To have accepted Jagdish's claim would have been to risk his publicly exposing the murder; to refuse to accept it, despite the impressive accuracy of details, might have invited suspicion leading to further investigation and discovery of the crime. Hence Babu's decision to remain silent.

 

Stevenson's Analysis:

Stevenson suggests that the status of Jagdish Chandra's father, an educated man and a lawyer, argues against an interpretation of this case as a fraudulent contrivance. The fact that KKN Sahay published details of the case and allowed colleagues to interrogate his son before seeking verifications of his memories would have made the deceit all the harder to maintain. It is difficult also to conceive that a member of the Kayastha caste would drill his child in the habits and manners of Brahmins.

 

The great distance between Bareilly and Benares (some 500 km), the separation of the two families by caste, and the close surveillance of Jagdish Chandra as a young child all argue against the possibility that he might have picked up the detailed information he learned about Babu Pandey and his family without someone being aware of this.

 

Jagdish Chandra’s elder brother told Stevenson that the boy talked less of the previous life after his first visit to Benares and by the age of seven had stopped speaking spontaneously about it. In Stevenson's follow-up visits, however, Jagdish Chandra himself said that his memories remained clear and had not faded. He had only ceased speaking about them.

 

The case of Jagdish Chandra is a compelling example of a reincarnation case with extensive documentation and verification. The detailed and consistent nature of the evidence in this reincarnation case makes it a significant contribution to the study of reincarnation phenomenon.

 

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Nigeria Ngozi Uduji reincarnation case:

 

Dr. Ian Stevenson, Professor and Scientist, (University of Virginia, United States of America)

Researcher Nicholas Ibekwe, (Independent researcher and scholar, Nigeria)

 

A verified reincarnation case in Nigeria. [The Nigerian girl who was a grown man, killed in the Biafran War.]

 

In 1970, a girl named Ngozi Uduji was born in Nigeria, with a notable birth defect—the lower part of her left forearm was missing. Additionally, her body was covered with dark patches that resembled burns. These unusual marks faded and disappeared within a week after her birth. Ngozi was born into the Igbo ethnic group. Ngozi Uduji was a tomboy.

 

The Nigerian Civil War, also known as the Biafran War, took place between 1967 and 1970. In 1968, a man named Ogbonna Iregbu was tending his bicycle repair shop at a village market when government forces bombed the area, reportedly using napalm. Ogbonna was killed in the attack. His left arm was severely injured, left dangling, or possibly torn off altogether, and his body was burned. Ogbonna was a cousin of Ngozi's father.

 

When Ngozi was around two years old, she made a striking statement to her paternal grandfather, who was also Ogbonna's uncle. She said, "I am Ogbonna." Intrigued and curious, her grandfather decided to test her claim. He asked Ngozi where Ogbonna's tools were kept. Without hesitation, Ngozi led him to a corner of an old, no-longer-used family house. There, they found Ogbonna's tools. Ngozi handled them with familiarity, as if she knew their purpose and how to use them.

 

Ngozi exhibited several unusual behaviors that were consistent with her claim to be Ogbonna reborn. She had a strong fear of guns and airplanes, which could be linked to the traumatic death Ogbonna experienced during the bombing. Additionally, she was afraid of white men, possibly recalling the white mercenaries who fought in the war. Until she was about four years old, Ngozi behaved like a boy and preferred the company of boys. However, she never tried to dress as a boy, and as she grew older, she began to prefer the company of girls and shifted away from her masculine identity.

 

Ngozi did not share any continuous memories related to her past life as Ogbonna. Apart from the single statement "I am Ogbonna" and the recognition of his tools, she did not provide any more specific information or memories linked to Ogbonna's life.

 

Investigations, Recognitions and Verifications:

The case of Ngozi Uduji caught the attention of reincarnation researchers, including Dr. Ian Stevenson from the University of Virginia and independent researcher Nicholas Ibekwe from Nigeria. They investigated the case by conducting interviews with witnesses, verifying historical events, and examining Ngozi's birth defects and behaviors.

 

Investigators checked and confirmed the details of Ogbonna's life and death, as well as Ngozi's birth defects, what she said, and how she acted. They found that Ngozi's birth defect and the marks on her body matched Ogbonna's injuries. They also found that her fears and acting like a boy fit with Ogbonna's deadly accident and his being a man.

 

Other Information:

The intermission life between Ogbonna's death in 1968 and Ngozi's birth in 1970 was relatively short, approximately two years. The case of Ngozi Uduji presents several intriguing elements that support the possibility of reincarnation. Her birth defect, temporary marks, statements, behaviors, and recognitions all correspond to the life and death of Ogbonna Iregbu.

 

 

Indian Ajendra Chauhan reincarnation case:

 

Dr. Ian Stevenson, Professor and Scientist, (University of Virginia, United States of America)

Dr. Antonia Mills, Professor, (University of Northern British Columbia, Canada)

 

A verified reincarnation case in India. [The boy who had a phobia of the dark due to a past life trauma.]

 

This is a rebirth case in which written records were made before verification of the previous personality, and also, documentation of the previous person's life was found to confirm things with further accuracy.

 

India, officially the Republic of India, is a South Asian country and the world's most populous nation. It is the seventh-largest by area, bordered by the Indian Ocean to the south, the Arabian Sea to the southwest, and the Bay of Bengal to the southeast. India shares land borders with Pakistan, China, Nepal, Bhutan, Bangladesh, and Myanmar, and its nearby neighbors in the Indian Ocean include Sri Lanka, the Maldives, Thailand, and Indonesia.

 

In the small town of Etah, India, a boy named Ajendra Singh Chauhan was born on August 8, 1978, to a farmer's family. Between the ages of 3 and 5, Ajendra began sharing unusual memories. He spoke of a life that wasn't his own, in a town he had never visited, with people he had never met. This is his story.

 

Notable Statements Said by Ajendra:

- "Daddy, don't go in the garden in the dark. Dacoits (gangsters) live there. Sometimes police get killed, sometimes dacoits." (to the present life father)

- "I am from Fariha."

- "There is a police office there. There are paved roads."

- "One street goes into the town. On the corner of that street is the store of a merchant named Lala."

- "Our groceries used to come from that store."

- "Two buffaloes used to give milk. I used to drink a bucket of milk, and you brought this little."

- "I used to have a mare also."

- "There was a Punditine (Brahmin widow) who had a 6-7 year old daughter. She used to cook our food."

- "One time a Punditine (Brahmin widow) of fair complexion tried to mix poison in the food. Then I beat her a lot."

- "One pair of pants is hanging in the room on a peg with some rupees in the back pocket."

- "There is a gun in the wardrobe."

- "The bolt of the rifle was pushed."

- "Brass cartridges were used in the gun."

- "Ashok Kumar Sharma was my friend."

- "Ashok Kumar Sharma lived in a village nearby."

- "There is a police office in Fariha."

- "The dacoit came. I started shooting from the raised wall at the edge of the roof, and the bullet hit me."

 

Ajendra's parents first noticed his unusual statements when he was around 3 years old. He complained about the small glass of milk his aunt offered him, saying, "Two water buffaloes used to give milk. I used to drink a bucket of milk, and you brought this little." He also mentioned having a mare and beating a fair-complexioned Brahmin widow (Punditine) who tried to poison his food. His parents were amused but also intrigued, as they had no idea where Ajendra could have gotten these ideas.

 

As Ajendra grew older, his memories became more detailed. One hot summer night, while lying on the roof of their dwelling with his father, Ajendra said, "Papa, the dacoits (bandits) came. I started shooting from the raised wall at the edge of the roof, and the bullet hit me." He mimed the action of shooting and described hiding behind his father as they both shot at the dacoits. Ajendra's parents were convinced that he was talking about a past life, as they had never experienced anything like this.

 

The Investigation Begins:

Ajendra's father began asking him questions about his memories. Ajendra said he was from a town called Fariha, which his parents had never heard of. He described the town as having a police office, paved roads, and a store on the corner of the main street owned by a merchant named Lala. He also mentioned a friend named Ashok Kumar Sharma who lived in a nearby village.

 

In 1992, G.R.S. Gaur, a teacher and field assistant to Dr. Ian Stevenson, learned about Ajendra's case from a relative. Gaur recorded Ajendra's statements and traveled to Fariha, about 75 kilometers away from Etah, to investigate. In Fariha, Gaur found a family that matched Ajendra's descriptions. The family had a son named Naresh Chandra Gupta, who was killed by dacoits on December 30, 1977, at the age of 20.

 

Naresh Chandra Gupta's Life:

Naresh was the son of Kedar Nath Gupta, a merchant who owned water buffaloes and a small shop selling ghee (clarified butter) in Shekhanpur, the family's native village. Naresh had an elder brother, a younger brother, and a friend named Ashok Kumar Tiwari (whom Ajendra had referred to as Ashok Kumar Sharma). Naresh and Ashok had attended high school together in Fariha, where Naresh's elder brother owned a store.

 

Naresh had a hot temper and was known to be aggressive. He had suspected that his elder brother's wife (Bhabhi) was trying to poison him, and there was animosity between them. Naresh had also suffered from grand mal seizures, which had interfered with his education. However, he had recovered from the seizures about 8 months before his death.

 

On the night of December 30, 1977, dacoits came to the Gupta family's home in Shekhanpur. Naresh and his father took their guns and went to the roof to defend their home. Naresh was shot and killed while hiding behind a low wall on the roof. His father continued to fire at the dacoits until they left. The police record at Fariha confirmed Naresh's death.

 

Verifications:

Gaur was able to verify many of Ajendra's statements. The Gupta family confirmed that they owned water buffaloes and that Naresh drank a lot of milk. They also confirmed that Naresh had a mare when he was young and that he had a friend named Ashok Kumar Tiwari. The family acknowledged the animosity between Naresh and his Bhabhi but did not confirm the poisoning allegation.

 

The police station in Fariha had records of Naresh's death, and the town had paved roads, as Ajendra had described. Naresh's elder brother had owned a store on the corner of the main street, but it was no longer there. The family also confirmed that Naresh was hot-tempered and aggressive.

 

Meeting the Gupta Family:

Dr. Antonia Mills, a professor from the University of Northern British Columbia, followed up on the case with Gaur's assistance. She interviewed Ajendra and his family and later took them to meet the Gupta family in Fariha. Neither Ajendra nor his family had been to Fariha or Shekhanpur before, and it was evident that the families did not recognize each other initially.

 

During the meeting, Ajendra did not recognize any of Naresh's family members or the locations related to his supposed past life. He also did not recognize Ashok Kumar Tiwari, who was eager to be acknowledged. The emotional atmosphere surrounding the case led to some elaborations and inaccuracies, but careful checking by Mills and Gaur helped to ascertain which details were correct.

 

Other Information:

The case of Ajendra Singh Chauhan provides compelling scientific evidence for reincarnation through numerous verified statements. It underscores the need for careful investigation, as emotional influences can lead to inaccuracies. Ajendra's story offers a unique insight into reincarnation research, suggesting that memories may extend beyond a single lifetime.

 

 

Sri Lanka Twin Girls 2 reincarnation cases:

 

Dr. Ian Stevenson, Professor and Scientist, (University of Virginia, United States of America)

Researcher Godwin Samararatne, (Independent researcher and scholar, Sri Lanka)

 

2 verified reincarnation cases in Sri Lanka. [The twin girls who were men and rebels in their past lives.]

 

These 2 are reincarnation cases of twin girls who were grown men in their past lives. In the southern tip of Sri Lanka, in a coastal town called Unawatuna, two boys named Johnny and Robert were born in 1945 and 1946 respectively. Johnny was born to Pedric Appuhamy and Sisel Hamy, while Robert was born to A. Dharmasena and Mary Nona. Both boys came from poor families and became best friends during their childhood. They enjoyed playing cards, swimming, diving, and climbing trees together.

 

As they grew older, Johnny found work in a factory that made frames for eyeglasses in the nearby city of Galle. He acquired a small, primitive house in the jungle on Romassala Hill, not far from a cliff overlooking the sea. Robert, on the other hand, left school during the ninth grade and took on temporary jobs as a mason and laborer. He later worked in a battery factory, where he learned how to make homemade bombs.

 

In the late 1960s, Sri Lanka was facing social unrest. In the District of Galle, Johnny, being a gifted speaker, became a leader in a rebellion that aimed to neutralize the police and seize weapons. Robert served as his second-in-command and was in charge of acquiring weapons. They used Johnny's house on Romassala Hill as a rebel training ground and stockpiled food and supplies there. The rebellion was launched on April 5, 1971.

 

During the rebellion, Johnny and Robert would visit a woman in Yaddehimulla who owned a radio to listen to news at night. They also tested their homemade bombs at the beach of Utawatuna. The Sri Lankan police and army moved to quell the revolt, and it is estimated that around 1200 people lost their lives in the fighting.

 

In mid-April 1971, the police and army surrounded Romassala Hill. Johnny and Robert managed to escape capture by hiding in caves and crevices between rock formations. However, two weeks later, they were captured at the bus station while trying to leave Galle.

 

Robert was taken to Romassala Hill to lead the police to a stash of weapons and bombs. On April 19, 1971, at about 10 in the morning, Robert attempted to escape by kicking one policeman and head-butting another before trying to dive into the sea. The police opened fire, and Robert was shot in the right side of his abdomen, just below his rib cage. He fell dead into the water.

 

Enraged by Robert's ruse, the police returned to the station and beat Johnny to death. They hung him by his feet upside down, and he died from the beating by 1 PM on the same day. A few days later, the police poured gasoline on Johnny's body, set it on fire, and buried the remains.

 

Over seven years later, on November 3, 1978, fraternal twin girls named Sivanthie and Sheromie were born in the village of Pitadeniya to Amarapala and Yasawathie. Amarapala had been a friend of Johnny's from the spectacle frame factory, and he and his wife had attended Johnny and Robert's joint wedding on October 20, 1966, in Pitadeniya.

 

Sivanthie's Notable Statements:

- "My name used to be Robert."

- "I have another home where I have a father, mother, and sister."

- "I had to hide in a cave with 'Johnia.'"

- "We were arrested and our hands were handcuffed behind us." (She would place her hands behind her back to demonstrate being handcuffed.)

- "I was shot while trying to escape by leaping into the sea." (She would point to her birthmark as the location of the wound.)

- "My mother was Mary Akka."

- "There was a man named Kurune Uncle."

- "Sudu Nangi once sent me clothes in a bucket."

- "Sudu Nangi saw me being taken away by the police."

- "I used to go to the temple at Yatigala."

 

Sheromie's Notable Statements:

- "My name was Johnny."

- "My younger brother has come." (Upon seeing Gnananadasa.)

- "This is my mother." (Upon seeing Sisel Hamy.)

- "This is my Nangi." (Upon seeing Johnny's younger sister.)

- "We were caught together."

- "Your hands were also tied." (To Sivanthie.)

- "Can you remember our bus ride together?"

- "I was tortured and hung upside down."

- "I saw an image of the Buddha while hanging by my feet from the ceiling."

- "Something was poured on my body and my body was burned."

 

Sivanthie was born with a peculiar birthmark measuring 2 cm by 1 cm on the right side of her abdomen, just below her rib cage, which corresponded to the location of Robert's gunshot wound. No one else in the family had such a birthmark.

 

When Sivanthie started talking at around 2 ½ years old, she began to share memories of a past life. She spoke of having another home with a father, mother, and sister. She described hiding in a cave with someone named "Johnia" and being arrested and handcuffed. She would place her little hands behind her back to demonstrate being handcuffed. Sivanthie also recalled being shot while trying to escape by leaping into the sea and pointed to her birthmark as the location of the wound.

 

Sivanthie remembered her past life mother's name as Mary Akka, which was a nickname for Mary Nona. She asked to be taken back to her past life home and recognized past life colleagues such as Kurune Uncle, who was indeed one of Robert's collaborators in the insurgency. She also mentioned a woman named Sudu Nangi, who had once sent her clothes in a bucket while she was in hiding.

 

At the temple in Yatigala, Sivanthie recalled her past life name as Robert. This revelation led Amarapala and Yasawathie to realize that their daughter was remembering the life of their friend Robert. Word spread through the community, and eventually, Robert's family learned of Sivanthie's memories.

 

On July 17, 1982, several members of Robert's family and friends visited the twins, who were now 4 years old. One of the first visitors was Johnny's younger brother, Gnananadasa. Upon seeing him, Sheromie exclaimed, "My younger brother has come," and ran up to hug him. This was Sheromie's first statement about a past life. She also stated that her past life name was Johnny.

 

The next day, Gnananadasa returned with Johnny's mother and sister. Sheromie recognized Johnny's mother, Sisel Hamy, and called her "Ama," which means mother. She also recognized Johnny's younger sister and called her "Nangi," which means younger sister. Sheromie was affectionate towards her past life mother but cool towards Johnny's father, reflecting Johnny's strained relationship with his father.

 

Sheromie described being tortured and hung upside down. She remembered seeing an upside-down picture of the Buddha while hanging by her feet from the ceiling. She also recalled that something was poured on her body and that her body was burned, which was a detail she could not have known through normal means, as it occurred after Johnny's death.

 

The twins frequently talked about their past lives together. For example, Sheromie once said to Sivanthie, "Your hands were also tied." Sivanthie replied, "Your hands were also tied. Can you remember our bus ride together?"

 

Godwin Samararatne, a research scientist, heard about the twins' past life memories through a newspaper report and decided to investigate the cases. He visited the twins at the end of June 1982. Dr. Ian Stevenson, a professor and scientist from the University of Virginia, also interviewed the twins and families involved in the cases in October 1982, with Godwin serving as an interpreter.

 

On July 4, 1982, Godwin took the twins to Romassala Hill. Sivanthie led the group to the spot on the cliff where she, as Robert, had tried to escape by diving into the sea and was shot. Sheromie then led the group to the ruins of Johnny's house on Romassala Hill, which were located more than 100 meters away from the cliff.

 

Godwin also took the girls to Yaddehimulla. The woman with the radio in Yaddehimulla asked the twins if they had come to listen to the radio, and they replied, "We come in the night," which was consistent with Johnny and Robert's nocturnal visits to listen to the radio.

 

The twin girls exhibited several behaviors that were characteristic of their past lives as adult males. The twin girls were less feminine compared to other girls. They insisted on urinating while standing up, liked to wear T-shirts rolled up from the bottom to expose their bellies and part of their chests, enjoyed climbing trees and riding bikes, and pretended to stroke their chins as if they had beards. They also asked their older brother to prepare cards so they could play a game, which was a pastime Johnny and Robert had enjoyed together.

 

Both twins had a phobia of people wearing khaki-colored shirts, which were the kind of shirts worn by police in Sri Lanka. They also became frightened whenever they saw a Jeep with policemen or soldiers in it. While playing, both girls enjoyed making bombs out of clay, and when asked what was used to make bombs, they recited the ingredients that Johnny and Robert had used in making homemade bombs. Both had a habit of putting sticks in their mouths and pretending to light and smoke them, as Johnny and Robert had been heavy smokers.

 

All three families involved in the case accepted these two reincarnation cases based on the recognitions made by Sheromie and Sivanthie. The twins' parents noted that they had never talked about the lives of Johnny and Robert at their home, and Amarapala stated that he had completely forgotten about these deaths until the twins started talking about them.

 

The cases of Sivanthie and Sheromie provide scientific evidence for the existence of reincarnation. The twins' past life memories, behaviors, and phobias, as well as the birthmark on Sivanthie's body, all correspond to the lives and deaths of Robert and Johnny. The investigations conducted by Godwin Samararatne and Dr. Ian Stevenson further verified the twins' past life memories and recognitions, making these cases a fascinating study in the phenomenon of reincarnation.