German Carina reincarnation case:

 

Researcher Dr. Karl Eugen Muller, (President of the International Spiritualist Federation, Switzerland)

Researcher Dieter Hassler, Engineer, (Germany)

 

A verified reincarnation case in Germany. [The girl who was a man in her past life, singing 'dalli, klick, dalli, klick,' a jingle from her grandfather's favorite TV show.]

 

In Germany, a curious case of reincarnation unfolded, involving a young girl named Carina (a pseudonym). This case, one of five contemporary German cases reported by researcher Dieter Hassler and investigated with the help of Dr. Karl Muller, offers intriguing evidence that suggests memories and preferences can carry over from one life to the next.

 

Carina was born on December 2, 2008, in Germany. She grew up in a loving family, with parents who were attentive to her needs and observations. As she developed, Carina began to exhibit certain peculiarities that caught her parents' attention.

 

When Carina was just three years old, she made a striking comment to her kindergarten class. She claimed, "I was big and had children of my own." This statement raised eyebrows, as it seemed unusual for a child of her age to make such a claim. A year later, when Carina was four, she said something even more astonishing to her mother. "Mum, do you remember when you were little we used to go for walks and you used to count cars?" This remark left Carina's mother bewildered, as it reminded her of a specific experience from her own youth.

 

As a teenager, Carina's mother had found car rides on the Autobahn incredibly boring. To pass the time, she would count the cars from West Germany. This memory had not been shared with Carina, making her comment all the more perplexing. Carina's mother began to wonder if her daughter was somehow recalling the life of her grandfather, who had died nineteen years before Carina's birth.

 

Past Life:

Carina's grandfather had lived in the German Democratic Republic (East Germany) and passed away on October 30, 1989, at the age of 48. As the family began to pay closer attention to Carina's statements and behaviors, they noticed several connections between the young girl and her late grandfather.

 

Statements, Behaviors, and Recognitions:

Carina exhibited a fondness for singing "dalli, klick, dalli, klick," which was a reference to her grandfather's favorite television program, Dalli, Dalli. This show featured a picture-recognition game called 'Dalli-Klick' and had been canceled in 1986, well before Carina was born. Her parents had never spoken about this program in her presence, making it unlikely that she had learned about it in her current life.

 

Another striking comment made by Carina was when she asked her mother if she knew "Wendelin's friend." This was a reference to another television program that her grandfather had enjoyed. Again, this was not a show that Carina's parents had discussed around her.

 

Carina's interests and preferences also seemed to align with those of her grandfather. She loved to sing, much like her grandfather, who had sung in a restaurant as a child. Additionally, Carina hated losing at board games, a trait she shared with her grandfather, who had been known to dislike losing at gambling games. Even Carina's food preferences appeared to mirror those of her grandfather.

 

Investigations and Verifications:

Researcher Dieter Hassler and Dr. Karl Muller took an interest in Carina's case and began to investigate the details surrounding her claims and behaviors. They noted the specific references Carina made to television shows that were popular during her grandfather's lifetime but had been off the air for many years before she was born. They also considered the similarities in interests, dislikes, and food preferences between Carina and her grandfather.

 

The fact that Carina's parents had not discussed these specific details with her made it less likely that she had picked up this information from her current environment. Instead, her knowledge and behaviors seemed to suggest a possible connection to her grandfather's life.

 

Carina's family played a crucial role in recognizing and verifying the potential connections between her statements, behaviors, and her grandfather's life. Her mother, in particular, was struck by the specific memories and preferences that Carina exhibited, as they seemed to align so closely with those of her late father.

 

The timeline of events in this case is noteworthy. Carina's grandfather passed away on October 30, 1989, and Carina was born on December 2, 2008, approximately 19 years later. Her past-life memories began to emerge when she was just three to four years old, a common age for such recollections to surface in reincarnation cases. In this reincarnation case, a pseudonym was used to protect the privacy of the child.

 

 

Thailand Pratomwan Inthanu 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 Thailand. [The girl who remembered being a monkey in a past life.]

 

Pratomwan Inthanu was born in Thailand to a rice merchant and his wife. From a young age, she showed an unusual interest in religion. By the time she was ten, Pratomwan started practicing meditation. At twelve, she decided to become a Buddhist nun and eventually lived in several Thai monasteries, known as wats.

 

In 1965, when Pratomwan was around twenty years old, something extraordinary happened. After practicing Buddhist Vipassana meditations continuously for five months, she began to have a series of visions. They were detailed scenes of a life she seemed to have lived before.

 

In that past life, she was a baby girl living in a village about 90 kilometers away from her present home. She saw herself dying at the age of three months. She even knew the names of her past-life parents and the fact that she had been buried improperly, outside the cemetery. These details troubled her, so she decided to visit the village she saw in her meditation visions.

 

Upon arriving, Pratomwan managed to find the couple who were the parents of the infant girl in her meditation visions. She shared the details she had seen, including their names and the improper burial. The couple was astonished. The details Pratomwan provided were accurate. They came to believe that she was indeed the reincarnation of their daughter who had died in 1943.

 

However, that was not the end of Pratomwan's past-life memories. She revealed that she had also remembered another short life as an infant at around the same time in meditation visions. This second life had fewer details, so she hadn't been confident enough to share it initially. In this life, she knew the names of her past-life parents, the hometown, and that she had died of a disease that caused vomiting. These details were also later confirmed to be true. She said that in both these lives, she had died very young.

 

Interestingly, Pratomwan also remembered a life as a monkey. She described jumping from one tree to another. However, this life could not be verified due to its non-human nature.

 

Pratomwan's case caught the attention of Dr. Ian Stevenson, a professor and scientist from the University of Virginia in the United States, and Francis Story, an independent researcher and scholar from the United Kingdom. They were intrigued by the detailed memories and the fact that they had been verified by the past-life families.

 

Ian Stevenson and Francis Story investigated the case thoroughly. They confirmed that Pratomwan had no way of knowing the details of the infants' lives through normal means. She had not visited the villages before and the families were not known to her present-life family. The researchers also noted that it is not the purpose of Buddhist meditations to recall past lives. The goal in Buddhism is to achieve liberation from the cycle of birth and death which is known as Nirvana. However, past-life recall can occur as an extra thing in advanced meditators.

 

Pratomwan's case is unique because she remembered two human past lives with sufficient detail for independent verification, as well as a nonhuman life. Most cases investigated by Stevenson involved only one past life. This case raises fascinating questions about consciousness, and the possibility of life after death.

 

 

The investigations by Stevenson and Story involved visiting the villages, interviewing the past-life families, and confirming the details provided by Pratomwan. The recognitions made by the past-life families were based on the accurate details she provided. The verifications were made through these interviews and checks on the details.

 

 

Myanmar Ma Than Than Aye reincarnation case:

 

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

 

A verified reincarnation case in Myanmar (Burma). [The girl who lived as a nun, then a cow, and now a child.]

 

In the Southeast Asian country of Burma (now known as Myanmar), a fascinating case of reported reincarnation unfolded, catching the attention of renowned psychiatrist and reincarnation researcher Dr. Ian Stevenson. The subject of this case was a girl named Ma Than Than Aye.

 

Ma Than Than Aye was born in a small village in Burma to a modest family. Her father worked hard to support the family, and they lived a simple life. However, as Ma Than Than Aye grew older, her family began to notice something unusual about her. She started speaking about a life she claimed to have lived before, a life as a Buddhist nun.

 

[Additional Data: Modern Buddhist nuns do not belong to the organization of Buddha, as the lineage of Buddhist nuns was destroyed many centuries ago when the last Buddhist Upasampadā nuns, or bhikkhunis, died. Only the lineage of Buddhist monks in the Buddha's organization, who are known as bhikkhus, was protected and has continued to this date. Modern Buddhist nuns are simply female ascetics, but they are not bhikkhunis within Buddha's organization. Additionally, modern nuns rank lower than a bhikkhuni, as a bhikkhuni is necessary to uphold the Upasampadā virtues and discipline rules within the Buddha's organization and as they have access to Vinaya Kammas with liberated Buddhist nuns. According to the laws of Buddha, it is not possible to restart the lineage of Bhikkhunis as it requires 4 Upasampadā Bhikkhunis in the world, which never happens.]

 

Notable Statements and Behaviors:

- "I was a Buddhist nun."

- "I lived as a cow between my life as a nun and my current life."

- "I was a cow during the Japanese occupation of Burma in World War II."

- "The cow was killed by a bomb during the war."

- "It is a happy release for him. There is no cause to be sorrowful. Death is not strange at all. We all must die too."

 

In her past life, Ma Than Than Aye remembered being a Buddhist nun. Ma Than Than Aye provided detailed descriptions of the nun's life, including specific events and people she had interacted with. The nun had lived several years before Ma Than Than Aye was born.

 

As a child, Ma Than Than Aye exhibited unusual behaviors that aligned with her claimed past life as a nun. She showed a remarkable level of piety and maturity. Her parents, who were not particularly religious, found this behavior quite extraordinary.

 

Ma Than Than Aye also made statements that reflected a deep understanding of life, death and rebirth. When her father was on his deathbed, she calmly stated, "It is a happy release for him. There is no cause to be sorrowful. Death is not strange at all. We all must die too." She did not weep or show any signs of distress, instead displaying an acceptance of death that was far beyond her years.

 

Intermission Life Memories:

In addition to her memories of being a nun, Ma Than Than Aye also claimed to have lived as an animal, a cow between her life as the nun and her current life. She recalled being a cow during the Japanese occupation of Burma in World War II. According to her memories, the cow was killed by a bomb during the war.

 

Investigation, Recognitions and Verification:

Dr. Ian Stevenson, a professor and scientist from the University of Virginia, USA, known for his meticulous research on reincarnation cases, investigated Ma Than Than Aye's claims. He traveled to Burma to meet with the girl and her family, documenting her statements and behaviors.

 

Dr. Stevenson then set out to verify the details provided by Ma Than Than Aye about her past life as a Buddhist nun. He visited monasteries and spoke with people who had known the nun. To his surprise, many of the details Ma Than Than Aye provided were accurate and could be corroborated by witnesses. The nun's life, as described by Ma Than Than Aye, matched the accounts given by those who had known her.

 

During the investigation, Ma Than Than Aye was able to recognize people and places from her past life as the nun. She accurately described the monastery where the nun had lived and identified people she had known in that life. These recognitions added strength to her case, as they provided tangible scientific evidence that her memories were not merely imaginative fabrications.

 

Other Information:

Ma Than Than Aye said her life as a cow was short-lived. Ma Than Than Aye was born as an animal, a cow, due to some sins she had committed in her past life as a nun. This is a case that shows even if someone poses as a good person but secretly commits sins, karma still yields results. The case of Ma Than Than Aye presents scientific evidence that challenges conventional understanding of consciousness, karma and memory. Her detailed memories of a past life as a Buddhist nun, along with her unusual behaviors and recognitions, make this case a notable example of reported reincarnation. While the intermediate life as a cow could not be verified, the accuracy of her memories related to the nun's life adds strength to her case. Dr. Ian Stevenson's thorough investigation and verification of Ma Than Than Aye's claims establish a credible basis for further study of reincarnation cases.

 

 

American Ann reincarnation case:

 

Researcher Dr. Karl Eugen Muller, (President of the International Spiritualist Federation, Switzerland)

 

A verified international reincarnation case in United States of America. [The American girl who remembered being a Canadian man.]

 

In the early 20th century, a peculiar story emerged from Minneapolis, Minnesota, United States of America, involving a young girl named Ann. This story was first published in The American Magazine in July 1915. The case gained recognition when it won first place in a event in The American Magazine. The account was narrated by Ann's elder half-sister, referred to as RA, who was initially puzzled by her younger sibling's unusual claims and behaviors.

 

Notable Statements of Ann:

- "I was a man before, and I also became a woman."

- "I have been here lots of times—sometimes I was a man and sometimes I was a woman!"

- "I didn’t come from heaven to you. I went to the moon first, but...You know about the moon, don’t you? It used to have people on it, but it got so hard that we had to go."

- "I can’t help it, Mother, I’ve always done it that way!"

- "Once I went to Canada when I was a man! I ‘member my name, even. It was Lishus Faber...and I took the gates!"

- "I was! I was! I was a soldier...and I took the gates!"

 

Ann was born into a family with Scotch-Irish ancestry, where everyone was fair-skinned except for her. She was notably dark, almost swarthy, which set her apart from her siblings. From a very young age, Ann exhibited peculiar behaviors and made extraordinary claims that baffled her family.

 

As soon as Ann could speak in connected sentences, she began telling stories that were unlike anything her family had heard before. These stories contained bits of knowledge that a child her age could not have possibly absorbed. One of her most striking habits was the way she drank her milk. She would lift her mug and gulp it down in one go, much to her mother's embarrassment. Despite repeated reprimands, Ann would insist, "I can’t help it, Mother, I’ve always done it that way!"

 

When Ann was four years old, she made a series of statements that would eventually lead to the unraveling of a past life. During a disagreement with her father, she declared her intention to go away forever. When her father jokingly asked if she meant to go back to heaven, Ann calmly replied, "I didn’t come from heaven to you. I went to the moon first, but...You know about the moon, don’t you? It used to have people on it, but it got so hard that we had to go."

 

This statement piqued her father's interest, and he encouraged her to continue. Ann then asserted, "I have been here lots of times—sometimes I was a man and sometimes I was a woman!" When pressed for details, she mentioned a specific past life: "Once I went to Canada when I was a man! I remember my name, even. It was Lishus Faber...and I took the gates!" She was about four years old when she made this statement.

 

Ann's insistence on having lived multiple lives and her detailed recollection of a past life as a Canadian soldier named "Lishus Faber" were met with skepticism by her family. However, her conviction and the specificity of her claims prompted her sister, RA, to investigate further.

 

Investigations, Recognitions and Verifications:

RA began a thorough search through historical texts to verify Ann's claims. After a year of studying various histories of Canada, she was directed to an old documentary history book. In this book, she found a brief account of a small walled city being taken by a company of soldiers led by a young lieutenant named Aloysius Le Febre in a battle. The phrase "took the gates" was used to describe this event, matching Ann's claim precisely."Lishus Faber" was the way the small child pronounced the name.

 

This event occurred during the Seven Years' War, known in the United States as the French and Indian War, which culminated in the surrender of New France to Great Britain in 1763. This would mean that the intermission life or lives between Ann's past life as Aloysius Le Febre and her present life as Ann was approximately 150 years.

 

[Additional Data: The French and Indian War (1754–1763) was the North American theater of the broader Seven Years’ War between Great Britain and France. Sparked by territorial disputes in North America, it pitted British forces and their allies, including the Iroquois Confederacy, against French troops, French colonists, and Native allies. Early British attempts to oust the French from contested areas like the Ohio River Valley failed, but by 1759, Britain gained ground, capturing Canada and French territories in India. Spain joined the war in 1762 to support France, but British forces prevailed, seizing Caribbean islands, Spanish Cuba, and the Philippines. The Treaty of Paris (1763) granted Britain significant territories, including French lands east of the Mississippi and Spanish Florida. However, this victory strained relations between Britain and its American colonies. To cover the war's massive costs, Britain imposed taxes on the colonies, sparking resentment and resistance. Additionally, British efforts to limit westward expansion and manage Native relations further angered colonists. These tensions set the stage for the American Revolution.]

 

The historical verification of Aloysius Le Febre and the event of "taking the gates" provided evidence to support Ann's claims. The case gained recognition when RA's account won first place in a contest named ‘The Most Extraordinary Coincidence I Know Of’ in The American Magazine. The story became a standard example in early 20th-century works on reincarnation cases.

 

Dr. Karl Eugen Muller, President of the International Spiritualist Federation in Switzerland, also took note of this case. He highlighted the significance of the historical verification and the specificity of Ann's claims, which added credibility to the possibility of reincarnation.

 

Ann's family, initially skeptical, began to see her claims in a new light after the historical evidence was found. Her unusual behaviors and mannerisms, which they had previously dismissed as imaginative play, started to make sense as potential carryovers from past lives. The family's acceptance of the possibility of reincarnation reflected a common trajectory in such cases, where initial skepticism gives way to belief as evidence accumulates.

 

Other Information:

Ann mentioned that she lived on the moon in a different plane. The case of Ann, or ‘Little Ann,’ is a compelling example of a child's claims of past lives, supported by historical evidence. This case contributes to the broader discussion on reincarnation and the possibility of past-life memories in young children. Ann's story serves as a reminder that sometimes, the most extraordinary claims can be rooted in historical truths, waiting to be uncovered through diligent investigation and an open mind.

 

 

German Kadjsha Schuster reincarnation case:

 

Researcher Dieter Hassler, Engineer, (Germany)

 

A verified reincarnation case in Germany. [The young woman who was a man passionate about fire engines and racing cars in her past life.]

 

Kadjsha Schuster was born on February 6, 1997, in Germany to parents Mario and his wife. She was their third child, and her birth was remarkable because she was born on her mother's birthday, less than ten months after her mother's brother-in-law, Friedhelm, had passed away.

 

Friedhelm, born on January 23, 1962, was a firefighter by profession. He was passionate about his job and had a large collection of model fire engines that he kept in a display case. He was also an enthusiast of Formula 1 and touring car races. Friedhelm was married and had a close relationship with his sister-in-law, Kadjsha's mother. Unfortunately, Friedhelm's life was cut short when he died suddenly from a brain aneurysm on April 18, 1996, at the age of 34.

 

After Friedhelm's death, his sister-in-law felt a strong connection with him and believed she could communicate with him telepathically. She felt that Friedhelm had left something undone and wanted to return to life. She had been trying for a third child for seven years without success. One day, she sent a mental message to Friedhelm, welcoming him to come back as her child and asking for a sign, such as being born on her birthday. She also felt that Friedhelm wanted to come back as a girl if possible. Soon after this communication, she became pregnant with Kadjsha.

 

From a very young age, Kadjsha exhibited unusual interests and behaviors that were similar to Friedhelm's. When she was just one year old, she was fascinated by fire engines. She also enjoyed watching Formula 1 and touring car races on television, preferring them over cartoons or other children's programs. Unlike many girls her age, Kadjsha preferred playing with cars rather than dolls.

 

After Friedhelm's death, his brother Mario, Kadjsha's father, hung Friedhelm's firefighter medals on the wall as a memento. When Kadjsha saw the medals, she claimed that they were hers and wanted them back. On one occasion, she referred to her father as her brother, then corrected herself saying, "Oh, that's my daddy now."

 

Kadjsha also had a strong attachment to Friedhelm's widow. Once, when Friedhelm's widow tried to leave after a visit, Kadjsha clung to her legs, saying, "You have to take me with you. You are my wife." On another occasion, as her aunt drove away, Kadjsha complained, "Why does she drive away? She is my woman. We are married after all."

 

Physically, Kadjsha had three congenital moles on her right cheek. One day, when she saw a photo of Friedhelm with three moles in the same place, she remarked, "I do not only look like Friedhelm, I am him."

 

The case was investigated by Dieter Hassler, an engineer from Germany who documented the statements and behaviors that suggested a connection between Kadjsha and Friedhelm. Here is a summary of the recognitions and verifications in this case:

 

 

-Recognition of Belongings: Kadjsha claimed that Friedhelm's firefighter medals belonged to her.

-Recognition of Relationships: Kadjsha recognized her father as her former brother and Friedhelm's widow as her former wife.

-Physical Resemblance: Both Kadjsha and Friedhelm had three moles on their right cheek.

-Shared Interests: Both Kadjsha and Friedhelm had a strong interest in fire engines and racing cars.

Birthdate: Kadjsha was born on her mother's next birthday, as per the telepathic communication her mother had with Friedhelm.

-Statements and Behaviors: Kadjsha made several statements and exhibited behaviors that were consistent with Friedhelm's life and relationships.

 

This case presents scientific evidence suggestive of reincarnation, with Kadjsha Schuster appearing to have memories and behaviors that correlate with the life of her deceased uncle, Friedhelm.

 

British Sharon Prescott reincarnation case:

 

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

 

A verified reincarnation case in United Kingdom. [The girl who remembered living as a boy near the old church.]

 

Sharon Prescott was a young girl living in a small market town in Scotland with her parents. When she was around three and a half years old, she began making unusual statements that caught her parents' attention. One day, while shopping with her mother, Sharon suddenly said, "When I was a boy, I lived up round the back of the old church." Her mother initially dismissed this as a child's fantasy, but Sharon's insistence on the topic would soon lead to an intriguing exploration of her past.

 

As time went on, Sharon repeated her claim about living near the old church. One day, her mother decided to ask Sharon to show her where she had lived as a boy. Sharon took her mother's hand and confidently led the way, passing a children's play park and crossing a couple of roads. However, upon reaching the location, Sharon appeared bewildered and said that nothing looked the same. Unbeknownst to Sharon and her mother, the old houses in that area had been torn down and replaced by new housing developments.

 

Sharon's mother was not familiar with the area, but she later mentioned the incident to her husband. To their surprise, Sharon's father recalled that his own grandfather had once lived in that very location. Intrigued, Sharon's parents began to pay closer attention to her statements and behaviors.

 

Sharon continued to share details about her past life. She mentioned that when she had grown to manhood, she had "worked at a big place down the road past Forbes Farm." Forbes Farm had long since passed out of existence, but Sharon's father confirmed that his grandfather had indeed worked at a large bakery located down the road from where Forbes Farm used to be.

 

The details provided by Sharon were not something a young child would typically know or invent. Her parents were struck by the specificity of her memories and the fact that these details aligned with the life of Sharon's father's grandfather. They began to consider the possibility that Sharon was recalling a past life.

 

As for Sharon's past life, her father's grandfather had lived in the same Scottish market town several decades earlier. He had resided in a house near the old church, which had since been demolished. He worked at a large bakery, which was located in the same area that Sharon had described.

 

To investigate Sharon's claims further, her parents questioned her about her past life and followed her lead to the locations she described. They also consulted with Sharon's father's family to verify the details she provided. The information they gathered supported Sharon's past-life recall, as the locations and events she described matched the life of her father's grandfather.

 

The recognitions in this case included Sharon's ability to lead her mother to the area where she claimed to have lived in a past life, as well as her accurate description of her past-life occupation and the location of her workplace. These recognitions were verified by her father, who confirmed that the details matched the life of his grandfather. The Sharon Prescott reincarnation case was documented by Peter Harrison, an independent researcher and scholar in the United Kingdom.

 

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American Will reincarnation case:

 

Researcher KM Wehrstein, (International Centre for Reincarnation Research - ICRR)

 

A verified reincarnation case in United States of America. [The woman who was a man and an SS officer and a WWI soldier in her 2 past lives.]

 

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.

 

This rebirth case is important because the individual could remember 2 different past lives.

 

This case is about a biological woman who was a man in past lives.

 

This case is about a biological woman who liked to be pronounced as ‘he.’ It is recorded in that way in the documentation, and we are mentioning it as it is. So, essentially, this story is about a woman who poses as a man. Therefore, to ensure there is no deception or false information, we strongly uphold the truthfulness of the report by showing the truth as it is. (Which is ‘Will’ is actually a woman.)

 

[It is crucial to address the impact of the pronoun issue on the case study's integrity. The subject is a woman, not a man, yet the records use "he" pronouns, which misinforms and distorts the scientific nature of the study.]

 

The individual, referred to as "Will" (not her/his real name, who is a biological woman but masculine in some other respect, pronunciation according to American new standards, as recorded in the documentation, mentioning without any changes), reportedly remembers more than one past life. In the first life investigated by a researcher, she/he recalled being Wilhelm Emmerich, a noncommissioned SS officer involved in the supervision of mass gassings at Auschwitz. In the life prior to that, he remembered being Wilhelm Schmidt, a young German soldier killed in World War I.

 

Will, born in the American Midwest in 1980, has spent most of his life there. She/He holds a baccalaureate in history and anthropology and lives with her/his lesbian wife, "Elise" (not her real name). Though raised in a mildly Christian environment, he is particularly drawn to the religion of ancient Egypt. Anatomically female, Will identifies as male and presents a very masculine demeanor, sometimes passing as a man in certain contexts.

 

Will claims to recall thirty past lives, with some memories being brief flashes. Unlike many adults, about 80% of his memories emerge during regular waking states, while 15% come through mind-clearing, and 5% or less occur in dreams. He is especially skilled at remembering the tactile sensations of clothing he wore and objects he handled in those lives.

 

[Please note that this is a case of a biological woman who identifies as a man.]

 

As a child, Will had no understanding of the images and sensations that would occasionally come to her/him. It wasn't until he was eighteen, after learning about reincarnation, that he realized these were past-life memories. One of his earliest memories, from around the age of six, involved an overwhelming smell that he instinctively recognized as "the smell of death." He associated this smell with "skeleton people," a term he used for the extremely emaciated figures he saw in his nightmares.

 

Reincarnation researcher KM Wehrstein first encountered Will's posts on reincarnation-themed internet forums in the early 2000s. Information about several of Will's past lives was gathered through forum posts, emails, instant-messaging conversations, and interviews with both Will and other witnesses. Wehrstein also conducted in-person interviews with Will at his residence in August 2016.

 

Wilhelm Emmerich:

Sparse historical records indicate that Wilhelm Emmerich, born in Bavaria in 1916, became a noncommissioned officer in the Schutzstaffel (SS) and was assigned to the Auschwitz-Birkenau death camp. In April 1945, he was transferred to the Bergen-Belsen camp shortly before its liberation. He died of typhus in May 1945, leaving behind a wife and one son.

 

Memories and Verifications:

As a young man, before identifying his previous incarnation, Will remembered:

"First was a memory of shooting a man in the back who was running away, second was standing in a room with white walls which was filled with people, hearing two shots and turning to see what had happened and feeling a searing pain in my right leg (it felt like someone had put a hot pipe across my leg—it burned) and then the lights going out. … I also remembered my name was Wilhelm, and I was about 98% certain I had worked at Auschwitz."

 

Later, more details emerged about being shot by another prisoner:

"Transports were coming in, you had to help out no matter what part of the camp you worked in. … All I remember was that I was standing there watching people undress like usual, and I heard a yell … and a scuffle and a gunshot, and I turned around in time to get shot. The guards closed the door and turned the lights off – 250-300 Jews, us and Sonderkommando … Everyone started freaking out. … They pulled us out, opened fire and whoever was left alive was gassed."

 

Will also recalled that one of his colleagues was shot to death in the incident, while he himself was left with a permanent limp.

 

More details emerged for Will about the incident of shooting a fleeing prisoner:

"It was not at Auschwitz … There were a large number of prisoners formed and they were all noticeably agitated. … The only thing that kept going through my head was that there needed to be order when ‘They’ showed up and I was really, really, really worried that the prisoners were going to try and riot or escape. … At one point I pulled out my pistol and yelled ‘There will be order!’ Shortly after, one of the prisoners started moving towards the gate. I lowered my pistol and shot him in the back, and as he fell, I yelled ‘You will all remain in line! I will have order! They will see that there is order here!’"

 

Two witnesses confirmed that Will had both of these memories before he identified his previous incarnation. Will initially thought his surname might have been Schmidt, but the list of Auschwitz staff had no Wilhelm Schmidt. There was, however, a Wilhelm Emmerich.

 

While researching Wilhelm Emmerich, Will came across an account of an incident at Auschwitz:

“Franziska Mann undressed very slowly. Suddenly she struck the wholly-surprised SS Oberscharführer Walter Quakernack in the face with the high heel of her shoe … snatched his revolver and shot him. She narrowly missed him, but hit Schillinger, who was standing beside Quakernack, in the abdomen, wounding him severely. Schillinger died on the way to the hospital. Franziska Mann also fired at SS Unterscharführer Wilhelm Emmerich, who, subsequently, was never able to walk the same way again, left with a stiff leg. After the shots, the women rushed at the SS men barehanded. The armed men ran out of the room. Shortly thereafter, camp commandant Rudolf Hoess had two machine guns set up, and shot the defenseless prisoners … Whoever was not hit by the shots died of the gas.”

 

Will also found an eyewitness account of the fleeing prisoner being shot:

“This was on the day the English [British] liberated the camp. When the amplifying unit first came to the camp to announce the arrival of the English [British], many of the prisoners rushed forward rejoicing. They were told they must not do so. One of them, a Dutchman, who persisted, was shot from behind by Rapportführer Emmerich. I saw the man was dead, and he was carried away.”

 

These two confirmations convinced Will that he had been Wilhelm Emmerich, but he continued to research and verify more memories. His recollection of being ordered to carry corpses with bare hands was corroborated by photographs and film showing SS men doing so at gunpoint. Other memories he verified or found plausible through textual or photographic evidence include:

 

-Emmerich was interrogated by a Frenchman.

-He and his wife did not get along.

-One of his colleagues liked to kill prisoners by striking their heads with a giant wooden spoon.

-Elaborately-carved German clocks like one he remembered did exist.

-SS men would hang prisoners on evergreen trees around Christmas as a ‘joke’.

-Emmerich repeatedly requested to be transferred to a combat unit but was denied each time (verification of plausibility).

-He was punched and kicked by prisoners once the liberation of the camp freed them to do so (verification of plausibility).

-Another colleague brought his young son into the camp (verification of plausibility).

 

Behaviors:

The full picture of Will's behavioral indicators of reincarnation is complicated by the multiplicity of his past lives. For instance, his transgender identity and fascination with the military could both stem from multiple lives, as he recalls being a man in every life and a soldier in most of them.

 

However, some aspects seem clearly linked to his life as Wilhelm Emmerich. His memory of the "smell of death" and his phobia of "skeleton people" appear connected to his experiences at Auschwitz, which was known for its deathly stench and emaciated prisoners.

 

His childhood nightmares of a demonic being with long horns and a gruesome face, which he associated with being taken to Hell, are similar to delirious visions he recalled Emmerich having while dying of typhus. Will later learned that in southern Germany, children are warned about the Christmas demon "Krampus," who punishes bad children in a manner reminiscent of Will's childhood visions and past-life experiences. This creature is not part of American folklore.

 

Will's teenage interest in Nazi insignia and memorabilia, which led to conflict with his parents, also has a connection. During a WWII re-enactment event before 2012, Will played a German soldier who was captured and made to lie down while a mock American soldier pretended to consider shooting him. He felt uncontrollably nervous, which he hadn't experienced in previous reenactments. He later realized this scenario corresponded with an Emmerich memory of being forced to lie down and face similar intimidation from British soldiers in Bergen-Belsen.

 

Will continues to collect Nazi memorabilia and has a strong appreciation for German music, food, beer, restaurants, and entertainment. Although he is not antisemitic or prejudiced against other groups targeted by Nazi Germany, he sometimes adopts a Nazi mindset when reminiscing, which can lead him to express disturbing views. He also reports that guilt for his actions in that past life remains a constant presence in his current life.

 

Physical Signs:

Will's mother confirmed that he had congenital problems with his right leg, particularly the knee, as a child, but doctors were unable to identify a cause. KM Wehrstein observed that Will had a chronic slight limp that became more pronounced whenever he discussed Emmerich.

 

Mother’s Pregnancy:

When she became pregnant with Will, "Jean" (not her real name) developed a lasting aversion to the smell of a charcoal grill, which was similar to the coke-fueled crematoria at Auschwitz. Jean also had a recurring dream of seeing a number tattooed on her arm, though she had no other evidence of a past life. KM Wehrstein notes that while the aversion might be connected to past-life imprisonment in Auschwitz, its timing suggests a possible connection with Will.

 

Wilhelm Schmidt:

Will remembered his World War I life less clearly than his death-camp life and had fewer related behavioral signs and no physical signs. This made the search for evidence of that past life more challenging.

 

Will reported experiencing spontaneous memories of his World War I life starting in 2011 and continuing for a few years. On October 29, 2012, he wrote online: “I was in a shell hole somewhere, I think, in no man’s land. I know I was really badly hurt and in shock but what was most on my mind was that I was completely terrified that I was going to be gassed.”

 

Shortly after, he recalled holding and examining three British cap badges, including one inscribed with “Royal Warwickshire Regiment.”

 

A later, vivid memory provided a possible reason for his fear of being gassed: “We had been pulled to transport cylinders to where they were going to be buried (think big Scuba tanks) [in aid of another army unit] … they had a ton they had to move … think hundreds, and they had to move them fast so no one noticed. The guy in front of me tripped and fell and broke the seal on it and it hit us. Burning in your nose and mouth. Eyes too but I don’t remember it as much as the mouth … I think someone grabbed me and pulled me back.”

 

Will also vividly remembered finding the corpse of a Gurkha soldier:

"He was wearing a turban and what looked like a long nightshirt and had the leather British pouches over his shoulder … He was so dark and alien with his dark skin and short black beard … he looked so different. I was interested in him, his exotic mystery … I saw he was wearing a weird knife on his belt. I pulled it out and thought it was cool, so I pulled the scabbard out and took it with me."

 

He also reported remembering:

- Participating in the “Christmas Truce”, an informal stoppage of fighting and mutual celebration between British and German troops during the Christmas season of 1914.

- Leaving home to enlist without parental permission.

- Being fifteen years old when he enlisted, lying about his age.

- Being originally from Bavaria; as a child, he had been fascinated with the “Pickelhaube”, a Bavarian-style helmet of the era, and in fact, recalled as a young Emmerich being fascinated with his father’s Pickelhaube.

- The battlefield trenches having “wicker sides”, that is, being buttressed by thick interwoven branches (which he learned later was done uniquely by Bavarian units).

- Ammunition being carried and stored in paperboard boxes.

- German soldiers sometimes tucking their pants into their socks.

- The German army customarily marching into battle singing.

 

Will calculated from Emmerich's birthdate of February 7, 1916, that Wilhelm Schmidt (the name he felt he must have had) could not have died later than April 1915. For his World War I re-enacting persona, Will wore a uniform appropriate to the 6th Bavarian Reserve Infantry Division, with insignia specifying the 21st Regiment and 8th Company—numbers he felt drawn to—and indicating his rank as Gefreiter.

 

Verifications:

In 2011, Will posted that he had been a British soldier in the Royal Warwickshire Regiment named Wilfred. However, he later told KM Wehrstein that his actual remembered name was Wilhelm, but he thought it was improbable to have the same first name in consecutive lives. In 2013, when he had the chance to try on and handle World War I-style uniforms and weapons, he found the British outfit felt entirely wrong, but the German uniform felt right and familiar. He realized that the British cap badges he had remembered were trophies or mementoes.

 

Identifying Wilhelm Schmidt proved challenging due to the commonality of the name. Wehrstein's search on the German War Graves Database for a Wilhelm Schmidt killed on the Western Front in 1915 yielded eighty results. However, through a search on ancestry.com, Wehrstein and Will found handwritten records for a Wilhelm Schmidt who was born in Bavaria. Wehrstein noted that this Wilhelm Schmidt served as a Gefreiter in the 6th Bavarian Reserve Infantry Division, 21st Infantry Regiment, Company 8, for about a month and a half, participated in several intense battles, and was wounded twice. He had also volunteered for service rather than being conscripted, which matched Will's memories, and he died on April 30, 1915, consistent with Will's calculations.

 

All of Will's semantic memories, including details like wicker trenches, paperboard ammunition boxes, tucking pants into socks, and pre-battle singing, were verified by him through internet research.

 

Researcher KM Wehrstein investigated the biological woman who who identifies as a man named Will (not his real name, who is a biological woman but masculine in some other respect, pronunciation according to American new standards, as recorded in the documentation, mentioning without any changes) who claimed to have past-life memories of two individuals, including a German soldier named Schmidt. However, they found discrepancies in Will's memories, including Schmidt's unit being hundreds of kilometers away from key events and a mismatch in birthdate.

 

Despite these inconsistencies, the researchers were unable to find another individual who matched Will's memories as closely. Wehrstein tentatively proposed Schmidt's identity, acknowledging the discrepancies. The case is notable for having written and time-stamped records of Will's memories prior to the tentative identification.

 

The researchers also observed that Will's memories of the two lives were not equally vivid, with her/his memories of another life (as Emmerich) being more prominent. They speculated that this may be due to the duration and emotional impact of the experiences, with Emmerich's crisis being more traumatic and lasting longer. The subject of this case is a biological female who identified with the male pronoun ‘he.’ The documentation reflects this, and we have chosen to keep the individual's preference. Thus, the story revolves around a woman who presented herself as a man and she was a man in her past lives.

 

[We understand that misinformation means deception in research. The researcher who investigated this case has documented a woman as a man. The use of male pronouns in the records, despite the subject being a woman, introduces a significant error that misrepresents the individual and undermines the scientific validity of the case study. This is particularly problematic in a case involving a male-to-female reincarnation, where accurate representation is crucial. The inaccuracy highlights the importance of precise documentation in scientific research to ensure the integrity of the findings. If every woman in research identified as a man and every man identified as a woman, and if the research was conducted and documented in that way, it would cause serious damage to science and truth.]

 

 

British Mandy Richards reincarnation case:

 

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

 

A nearly verified reincarnation case in United Kingdom. [The girl who recalled watching a silversmith through a window in her past life.]

 

Mandy Richards was born and raised in Wales, United Kingdom. She was an only child and lived with her parents, Sybil and her husband. In 1993, when Mandy was just two years old, her aunt moved from Wales to Norfolk, England. A few weeks after the move, Sybil received an invitation to visit her sister's new home.

 

Notable Statements of Mandy:

- "Oh look, Mummy, that's where the old man made all the rings!" (At age 2, pointing to an old derelict shack near Harleston, Norfolk)

- "I remember having had a sister called Sarah, although I could not remember what my own name had been. Sarah had been a few years older than me and when we used to play around the old shack the bigger girl would lift me up so that I could peep in through the back window."

- "I saw an old man with a funny hammer thing. He was bashing away at silver rings and bracelets on a workbench."

- "I remember that the man's face. He never used to take any notice of me. He had grey hair and a grey bushy moustache, and he wore thin-rimmed spectacles which had very small lenses in them."

- "The small window at the back of the shed was, as she put it, 'in two halves. The bottom half was cloudy glass that I couldn't see through but the top half was just ordinary glass. That's why Sarah had to lift me up so that I could see in through the top half of the window.'"

- "As well as the old man there were two or three other people working in the shed, all ladies, and all doing something to the rings."

- "The man was the clearest in my memory because he had been working at his bench facing the window."

- "I don't remember any details about the women or their clothes or hairstyles but I do remember that the man was all dressed in dark colours. He wore a shirt or jumper of either black or dark navy-blue and over this he had on a large black leather apron."

 

Documented Conversation 1:

Mandy: "I remember watching him through the window."

Sybil (Mandy's mother): "What man, Mandy?"

Mandy: "The old man with the funny hammer."

Sybil: "Are you thinking of someone from your story books, love?"

Mandy: "No, Mummy. It was a real man. I used to watch him through the window round the back."

Sybil: "When was this, love?"

Mandy: "When I lived before, and I used to look in the back window."

 

Documented Conversation 2:

Mandy's father: "How could you have lived before, Mandy?"

Mandy: "Oh I remember it. I lived near here and I used to play around the hut with my sister."

Sybil: "But you don't have a sister, Mandy."

Mandy: "No, but I did have when I lived before."

 

Statements and Behaviors:

One bright summer afternoon, the family set off on the long drive from Wales to Norfolk. As they were driving through the unfamiliar countryside, Mandy suddenly yelled out excitedly, "Oh look, Mummy, that's where the old man made all the rings!" She was pointing to an old derelict shack with a black tarmac roof on the outskirts of the town of Harleston. Her parents were surprised and initially thought she was just imagining things, as Mandy had never been to this area before.

 

Mandy insisted, "I remember watching him through the window." Sybil asked her daughter for more details, and Mandy described an old man with a funny hammer who made silver rings and bracelets. She said she used to watch him through a window at the back of the shack with her sister Sarah, who would lift her up so she could see inside. Mandy mentioned that the window was divided into two panes, with the bottom one being cloudy, which is why Sarah had to lift her up.

 

Mandy's parents were intrigued and asked her more questions. She explained that she had lived near the shack in a previous life and used to play around it with her sister Sarah, who was a few years older than her. Mandy vividly remembered the old man's face – he had grey hair, a grey bushy mustache, and wore thin-rimmed spectacles perched on the end of his nose. She also recalled that there were two or three other people working in the shed, all ladies, packing the silverware into little boxes and wrapping them with brown paper.

 

Every time the family visited Norfolk and passed the shack, Mandy would repeat the same story. This consistent behavior lasted for about a year.

 

Mandy did not recall much about her previous parents or her past-life name, but she had flashes of memory that her family used to visit a friend's house near the old shack. It was during these visits that Mandy and her sister Sarah would watch the old man at work. Mandy did not mention the method of her past-life death. The intermission between her past life and her present life as Mandy Richards is unknown but could be estimated to be around 100 years or more, based on the verified existence of a silversmith in the area in 1868.

 

Investigations, Recognitions and Verifications:

After a year of hearing the same story, Sybil decided to investigate the shack to put an end to what she thought were her daughter's imaginative wanderings. One day, as they were driving towards her sister's house, Sybil asked her husband to stop the car at the shack. They walked around to the back and found a window exactly where Mandy had described it. The window was barred with rusty iron bars, but behind the dust and cobwebs, they could see that the lower half of the window was fitted with dull frosted glass, while the top half was clear. Sybil was struck by the accuracy of Mandy's description, as the child had used simple, age-appropriate language to describe the frosted glass as "cloudy."

 

Looking inside the shack, they saw that it was filled with old junk, appearing as if it had been used as a storage shed but then forgotten. The shack still stands to this day, just outside Harleston near an old disused railway bridge. Mandy's parents confirmed the unique window details when they inspected the shack, matching Mandy's description precisely. Also, unbeknown to Mandy or her family, further research was conducted to see if there had ever been a silversmith in the area. The census offices in Norwich confirmed that in the year 1868, there was indeed a silversmith named Michael Mothersole operating his own little business just on the outskirts of Harleston. The location was documented in relation to the nearest railway line, which was very close to where the road was crossed by an old iron bridge – the precise spot where the old shack still stands.

 

 

Myanmar Maung Yin Maung reincarnation case:

 

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

 

A verified reincarnation case in Myanmar (Burma). [The boy who remembered being a ghost after death at the same location where his fatal plane crash occurred.]

 

A captivating reincarnation case took place in Myanmar, formerly known as Burma, and it centered around a young boy named Maung Yin Maung. This particular instance was meticulously examined and documented by Dr. Ian Stevenson, a renowned professor from the University of Virginia in the United States. Dr. Stevenson dedicated a significant portion of his career to studying and researching such extraordinary phenomena.

 

Notable Statements Made by Maung Yin:

- "I had a falling out with my sister when she married a man I did not approve of."

- "I died in a plane crash."

- "The plane crashed near my brother's home."

- "After I died, I was at the crash site, then I found myself at the gate of my brother's house."

- "I saw my sister-in-law (now mother) coming out of the toilet."

- "I walked towards her until I felt I could not go any further."

- "She said, 'If you have such a fixation on us, why don’t you become my child?'"

 

In his past life, Maung Yin Maung was a man living in Myanmar. He had a family consisting of a mother, a brother, and a sister. His relationship with his sister was strained, as he disapproved of the man she married. Tragically, this man's life came to an abrupt end when the light plane he was flying crashed not far from his brother's home. The exact dates of his birth and death are not specified in the available information.

 

After his death, Maung Yin Maung became a ghost, and he found himself still present at the crash site. Somehow, he later ended up at the gate of his brother's compound. One night, shortly after his death, his sister-in-law went to use the toilet. As she exited, she heard the gate creaking and turned to see Maung Yin Maung's apparition entering the compound, walking towards her, then halting. She initially thought he was still alive but quickly remembered that he had died. She spoke to him, saying, "If you have such a fixation on us, why don't you become my child?" Her husband, from within the house, heard her speaking, and asked with whom she was conversing. She explained, to which he replied, ‘You must be mad’, but when he joined her and they looked again, the Maung Yin Maung, now a ghost, was gone. (Maung Yin Maung later recalled this event in his new life, remembering that he felt unable to advance any further towards her. He said that, after he died, he initially remained in the same location but then somehow found himself at the gate to his brother’s house.)

 

That same night, Maung Yin Maung appeared in his sister-in-law's dream. In the dream, he was lying in the bed she shared with her husband, while they sat nearby. In the dream, his mother and one of his sisters then entered the room and implored him to go home with them. However, Maung Yin Maung declined their invitation, stating that he would stay with his brother and sister-in-law instead.

 

Present Life:

Sometime later, Maung Yin Maung was reborn as the son of his brother and sister-in-law. (Maung Yin Maung is the name in present life) As he grew old enough to speak, he began to remember details from his past life and the intermission period. He retold the story of his plane crash, being a ghost, seeing his sister-in-law after his death, hearing her invitation, and communicating with his past-life mother and sister in a dream.

 

Maung Yin Maung's statements and behaviors were notable, as they aligned with the experiences his sister-in-law (now his mother) had after his past-life death. Also, Maung Yin Maung recognized her, his past-life mother, and sister. Furthermore, his decision to stay with his brother and sister-in-law, both in his sister-in-law's dream and his own, was consistent with his new family status.

 

Investigation and Verification:

Dr. Ian Stevenson investigated this case, collecting testimonies from Maung Yin Maung and his family. The following points were verified:

 

 

This case is notable for its corroborated accounts of apparitional experiences, dream communication, and the conscious choice to reincarnate within a specific family. It provides scientific evidence for those studying the phenomenon of reincarnation.

 

 

French Therese Gay reincarnation case:

 

Researcher Dr. Karl Eugen Muller, (President of the International Spiritualist Federation, Switzerland)

 

An international reincarnation case in France. [The girl who was a man and a friend of Mahatma Gandhi in her past life.]

 

This is a case that involves xenoglossy. This French girl spoke Sanskrit and English as a toddler. Therese Gay was born near Paris, France, in 1950 to Henriette Gay. At the age of three months, Therese uttered her first word, "Aroopa," which was later discovered to be a Sanskrit term meaning ‘liberated from matter or formless.’ At thirteen months, Therese started speaking coherently, but instead of using French, she used English words and grammar. She called her father "Daddy" and placed adjectives before nouns, which is unusual in French. Her mother tried to make her speak in French, but Therese continued to use English.

 

Notable Statements of Therese:

- "Aroopa" (Sanskrit: ‘Liberated from matter or formless’)

- "Daddy" (referring to her father, using English instead of French)

- "Three rupees" (while playing at shops with her mother)

- "Bapoo" (Mahatma Gandhi's nickname)

- "You look like a soldier." (to her mother wearing a dark blue beret with a badge)

- "A soldier like I saw with Bapoo."

- "I went horse-riding with Bapoo."

- "Yogananda, I know him; he came to Bapoo's when I was there, he had meals and slept there twice, he was very kind." (upon seeing a portrait of Paramahansa Yogananda)

- "I look like a monk." (when draped in yellow color cloth)

 

When Therese was around two years old, she was playing at shops with her mother. Suddenly, she named the cost of an item as "three rupees." Eight months later, Therese started talking about "Bapoo," which puzzled a visitor. It was later learned that "Bapoo" was the nickname used by those very close to Mahatma Gandhi. Therese's parents knew nothing about Mahatma Gandhi's life at that time.

 

Once, when Therese was a bit older, her mother put on a dark blue beret with a badge. Therese exclaimed, "You look like a soldier." When her mother asked what soldier she meant, Therese replied, "A soldier like I saw with Bapoo." Her mother later found out that the Highlanders in the Boer War wore a similar hat, and Gandhi had lived in South Africa for some years. Therese also mentioned horse-riding with Bapoo several times. It was later discovered that Gandhi was indeed a good rider.

 

When Therese was four years old, a portrait of Paramahansa Yogananda was hung up in the house. Therese remarked, "Yogananda, I know him; he came to Bapoo's when I was there, he had meals and slept there twice, he was very kind." This statement turned out to be correct, as Yogananda had spent time with Gandhi in South Africa around 1935.

 

Up to the age of five and a half years, Therese often assumed the yoga exercise position. She was endowed with extraordinary vitality and was precocious and extremely capable with her hands. She was strictly vegetarian and uttered severe judgments in front of butchers' shops or if somebody ate meat in front of her. This behavior induced the whole family to become vegetarians. Therese liked boiled rice and minced almonds, a favorite dish of Mahatma Gandhi.

 

At the beginning of her mother's pregnancy, Henriette Gay heard a ghostly voice and heard the words, "The child can be a guide, don't forget!" This unusual message seemed to hint at Therese's unique journey and past life connections.

 

Once, Henriette Gay draped a yellow cloth around eight-year-old Therese. The girl exclaimed, "I look like a monk." In India, monks wear yellow robes, as Yogananda did. Whenever her mother asked questions in response to such spontaneous exclamations by Therese, the girl could not answer, although she was usually quick at repartee.

 

Investigation and Verifications:

Dr. Karl Muller investigated and reported this case. He observed that since Therese was born in 1950, the intermission between her past life and present life appeared to be no longer than about fifteen years. The case suggested a change in gender from male to female.

 

Muller verified many of Therese's statements and recognitions:

-Gandhi lived in South Africa during the Boer War, aligning with Therese's comment about her mother's beret.

-Yogananda spent time with Gandhi in South Africa around 1935, confirming Therese's statement about the portrait.

-Gandhi was known to be a good rider, matching Therese's mentions of horse-riding with "Bapoo."

-Gandhi's favorite dish was reported to be rice and minced almonds, which Therese liked.

-Indian monks wear yellow robes, as Yogananda did, corresponding to Therese's remark about looking like a monk.

 

Other Information:

Therese's memories seemed to be triggered by external stimuli, such as the medallion, the beret, or the yellow cloth. Her recollections were often isolated and specific, without a broader context or explanation.

 

Therese's past life personality is not definitively established, but her statements and behaviors suggest a connection to Gandhi's close circle in the 1930s. If this is accurate, the intermission between her past life and present life would be around fifteen years. The case also suggests a change in gender from male to female and a change in location from South Africa or India to France.

 

 

 

 

 

 

 

Indian Pratima reincarnation case:

 

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

Dr. L.P. Mehrotra, Medical Doctor, (Independent researcher and scholar, India)

Dr. Satwant Pasricha, Professor, (University of Virginia, United States of America and National Institute of Mental Health and Neurosciences, India)

 

A verified reincarnation case in India. [The girl who claimed to be her own grandmother.]

 

In the city of Bareilly, Uttar Pradesh, India, a peculiar and intriguing case of reincarnation unfolded. The story begins with the birth of Pratima Saxena on May 24, 1965. Pratima was the only child of Vinay Krishna and his wife, Shail. The family belonged to the Kayasth caste, and Vinay worked as an assistant engineer with the Irrigation Department of the State of Uttar Pradesh.

 

Pratima's pregnancy and delivery were normal, but she had some unusual traits from the start. As a baby, she refused to nurse at her mother's breast and had to be given cow's milk. Additionally, she suffered from bronchopulmonary symptoms throughout her childhood, which continued into adulthood.

 

When Pratima was less than a year old, her paternal grandfather noticed two birthmarks at the superior parts of the pinnae of her ears. One of these faded over time, but the other remained visible. Pratima's mother, Shail, had not noticed these birthmarks until her grandfather pointed them out.

 

Notable Statements and Behaviors:

- "My name was Godavari."

- "I was Vinay's mother."

- "Gokul was my husband."

- "My mother is my daughter-in-law."

- "I had a fever before I died."

- "I passed stools in my bed before I died."

- "I was cremated too soon." (Intermission memories)

- "I said that after dying I was rushed to cremation and that they (the members of the family) threw me to the Ganges." (Godavari's body was cremated 7 or 8 hours after death, sooner than is customary. The ashes and bones not consumed in a cremation fire are usually thrown into a river)

- "I went up and that whenever Vinay was in any trouble I would come down."

 

Pratima began to speak coherently when she was about 1.5 years old and started making references to a previous life when she was between 2 and 3 years old. She claimed to be Godavari, her father's mother, who had died about 20 years before Pratima's birth. Pratima made several statements about her previous life and exhibited behaviors that were unusual for a child of her age.

 

She called her father Vinay instead of "father" and wanted to sleep with him, but Vinay did not allow it. She once made Vinay put his head on her lap as a mother might do to a suffering child. If Vinay came home late, Pratima would become concerned about him. She also showed an attitude of parental authority, telling her mother bluntly, "I am your mother-in-law," and even asking her mother to touch her feet, a sign of respect in Indian culture.

 

Pratima had a particular interest in wearing saris, which was unusual for a child of her age. She raided her mother's cupboard and tried to wear saris, spoiling a couple of them in the process. She was especially possessive about one particular sari that had belonged to Godavari. Pratima also showed a strong interest in being in the room where Gokul and Godavari had slept.

 

Past Life and Family Statuses:

Godavari was born in about 1915 in the Mainpuri District of Uttar Pradesh. She married Gokul Chandra and lived in his large joint family house in Bareilly. Godavari had two children: a daughter who died in infancy and a son, Vinay, born in 1938. Godavari was already ill with pulmonary tuberculosis when Vinay was born, and her health gradually declined. She became a bedridden invalid and died on April 28, 1945, at around 30 years old. Her body was cremated at Kachla, by the Ganges River, the next morning at about 10:00 a.m.

 

Intermission Memories:

Pratima claimed to have spent the 20 years between Godavari's death and her birth at Gokul Chandra's home in Bareilly. Pratima made several statements about the period between Godavari's death and her birth. She said that she "went up" and that whenever Vinay was in any trouble, she would "come down" to help him. Vinay was about 7 years old when his mother, Godavari, died from pulmonary tuberculosis in 1945. Pratima also spoke about the shradh ceremony held a year after Godavari's death, expressing gratitude for the food and water offered in her name but complaining that too little water had been given.

 

Dreams:

When Pratima was 3 months old, her mother Shail had a vivid dream. In this dream, a woman with a covered face asked, "Where is your child?" Shail replied, "Over there. Who are you?" The woman then identified herself as Shail's mother-in-law, Godavari. This dream is significant because it occurred before Pratima started making statements about her past life.

 

Vinay, Pratima's father, had several dreams involving his mother, Godavari. One notable dream occurred when Vinay was about 21 years old, in 1959. After undergoing a small operation, he dreamed of a woman whom he initially did not recognize but eventually identified as his mother.

 

Vinay also had dreams of his mother when he was a child, particularly when he was ill or injured. In one instance, he dreamed of his mother telling him to take a certain medicine when he had typhoid fever, and he recovered after following her advice.

 

On another occasion, Vinay had fallen down and injured his chin. He then had a dream of his mother, who asked about his health.

 

Investigations:

Dr. Ian Stevenson, a professor and scientist from the University of Virginia, USA, investigated the case of Pratima Saxena. He first learned about the case in October 1969 during his investigation of the case of Pratima's great-uncle, Jagdish Chandra. Dr. Stevenson met Pratima and her parents in November 1971, October 1976, and November 1988. He was assisted by Dr. L. P. Mehrotra in 1971 and Dr. Satwant Pasricha in 1976 and 1988.

 

Recognitions and Verifications:

Pratima made several recognitions related to her previous life as Godavari. She recognized a photograph of Vinay as a child sitting on Godavari's lap, saying, "He is my son." She also recognized Godavari's saris and embroidered bed coverings, claiming them as her own. Pratima recognized Gokul Chandra as her husband from the previous life, taking his hand when asked who her husband was. She also made an indirect recognition of a family servant, commenting that the cook had forgotten how to cook food.

 

Pratima's statements and recognitions were verified by her family members. Gokul Chandra confirmed that Pratima had given a vivid description of how she (as Godavari) had died. Shail and Vinay verified Pratima's statements about having a fever and passing stools in her bed before she died. Vinay also confirmed that Pratima had said she was cremated too soon, as Godavari's body was cremated 7 or 8 hours after death, sooner than is customary.

 

Other Information:

By 1988, Pratima had matured into a gracious young lady. She had completed an undergraduate degree and an M.B.A. but was unemployed at the time of the last meeting with Dr. Stevenson. She had not married and was living with her parents. Pratima's health was only fair; she was myopic and needed to wear glasses. She still suffered from a susceptibility to colds and coughs. The birthmark on the pinna of her left ear was as prominent as it had been earlier.

 

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Myanmar Ma Par reincarnation case:

 

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

 

An international reincarnation case in Myanmar (Burma). [The Burmese girl who remembered being a husband and father in England.]

 

In the village of Myet-thi-kyin Taungywa, located in Mahlaing Township, Upper Burma, a unique and intriguing case of reincarnation unfolded. The subject of this case was Ma Par, born on January 16, 1946, to U Mya Yin and Daw Waing Kyi. Ma Par began expressing memories of her previous life as soon as she could speak, around the age of 3. Ma Par was the youngest of three children, with an older sister who died at the age of 5 and an older brother named Maung Aung Tun. Ma Par stood out in her village due to her unusual physical appearance. She was an albino with extremely pale skin, blond hair, and blue-gray eyes.

 

Daw Waing Kyi, the mother of Ma Par had a significant dream a few days after visiting the graves of Allied airmen who had crashed near her village during World War II. In her dream, a man followed her, and despite her attempts to evade him, he persisted. This dream happened just before Daw Waing Kyi became pregnant with Ma Par. Because of this, she believed the dream was a sign of her daughter's upcoming birth and a link to the graves of the Allied airmen.

 

Statements About the Past Life:

- "I remember being a married man with a wife and three children, all boys."

- "I was more prosperous in that life than in my family in Burma."

- "The weather was colder than in Burma, and the rooms were heated in winter."

- "I could remember my physical appearance in the previous life and that it was similar to my present appearance. The man I remembered having been was a blond with fair hair and blue-gray irides. I also thought my facial appearance similar to that of the man whose life I remembered."

- "I had become, an infantry officer in the British Army. I had flown to some other land to the west of Burma. From there I was sent in a small airplane on a special mission over Burma. This was toward the end of the war."

- "The airplane ran out of fuel and crashed. I had a gun between my legs and when the airplane crashed the gun discharged and killed me instantly. This was the cause of the birthmark on my abdomen."

- "There were three occupants; the pilot, myself, and one other person."

- "The pilot of the crashed airplane and the man I remembered being were buried together at Kangyi."

- "As a none human personality, I thought of my family in England and went to them. However, the 'King of Death' did not permit me to stay there, and I returned to Burma. I went a second time to England, but was again pulled back to Burma and 'ordered to be reborn.' I was not told in what family I should be reborn."

- "The bones of the deceased airmen had been removed to England. The none human personality of the pilot was allowed to follow his bones back to England, but I had been 'ordered to remain here,' at Kangyi."

- "I stayed in an acacia tree near the site of the airplane crash at Kangyi. One day my (present) mother (Daw Waing Kyi) passed by with some other women. I liked her best of all the women in the group passing by, and I followed her. I remembered 'sending' a dream to Daw Waing Kyi. After that, I lost consciousness."

 

As Ma Par grew older and began to speak, she made remarkable statements about a previous life. She claimed to remember being a married man with a wife and three children, living in a city in the middle of England. This city was described as being on the coast, with an airport and a factory where airplanes were made. Ma Par recalled working in a family business that produced parts for airplanes and automobiles.

 

She also remembered being an infantry officer in the British Army. According to her account, she was sent on a special mission in a small airplane over Burma toward the end of the war. The airplane ran out of fuel and crashed near Kangyi, a place halfway between Myet-thi-kyin Taungywa and Mahlaing. Ma Par described having a gun between her legs, which discharged upon impact, killing her instantly. This event, she said, was the cause of the birthmark on her abdomen.

 

Behaviors and Preferences:

Ma Par's behaviors and preferences further supported her claims of a past life in England. As a child, she disliked the spicy food typical of Burma and preferred milk and bread. She also had a strong preference for cleanliness, especially regarding kitchen utensils, which was unusual for a Burmese village girl. Additionally, Ma Par wore skirts instead of the traditional longyis until she was 8 years old, at her parents' indulgence.

 

She had a mild phobia of airplanes, becoming anxious whenever one flew low over her village. This fear diminished as she grew older, but a residue of it persisted. Ma Par also expressed a preference for being a man, feeling that men had more freedom than women. She regretted the change in sex from her previous life and attributed it to her deep attachment to her past wife and family.

 

The Birthmark:

Ma Par had a birthmark on her abdomen, which she claimed was a residue of the bullet wound received in her previous life when the rifle discharged as the airplane crashed.

 

Intermission Life Memories:

Ma Par claimed to remember experiences between her death as the airman and her rebirth as Ma Par. She remembered her dead body being buried with the pilot of the crashed airplane at Kangyi. As a ghost person, she thought of her family in England and went to them. However, the "King of Death" did not permit her to stay with her previous family, and she was pulled back to Burma. She went a second time to England but was again ordered to return and be reborn in Myanmar. She mentioned a "King of Death" who existed in a different plane. She further said that she had to obey the "King of Death" whether she liked it or not. However, the pilot also became a ghost, just like her, but he was ordered to go back to England with the bones and ashes when they were removed to England. She gave no reason for this apparent discrimination. Apart from the pilot, the other man in the plane had not become a ghost after his death, and she did not know what had happened to him after he died.

 

During her time in this abnormal state, Ma Par stayed in an acacia tree near the site of the airplane crash at Kangyi. She described observing her surroundings in her ghost life. One day, her present mother, Daw Waing Kyi, passed by with some other women. Ma Par liked her best and followed her, eventually "sending" a dream to her. (This dream was the same announcing dream that Daw Waing Kyi experienced.) After that, she lost consciousness. She died from that intermission life. Then she was reborn as Ma Par. Daw Waing Kyi had actually visited the graves of Allied airmen who had crashed near her village during World War II, and this was verified.

 

Investigations

The case of Ma Par was brought to the attention of U Win Maung by Maung Aye Kyaw of Mahlaing. U Win Maung, accompanied by U Tin Tut, visited Myet-thi-kyin Taungywa village in July 1971. They interviewed Ma Par's mother, Daw Waing Kyi, and met Ma Par herself. Daw Waing Kyi was ill and bedridden at the time.

 

Subsequently, U Win Maung and Dr. Ian Stevenson met Ma Par twice in Mahlaing, once in November 1972 and again in November 1975. U Win Maung also had occasional correspondence with Ma Par afterward. Daw Tin Tin Myint, the sister of the informant Maung Aye Kyaw, made extensive inquiries about the authenticity of the case and satisfied herself that the case had not been made up to explain Ma Par's blondness.

 

Verifications:

The crash of the airplane at Kangyi and the subsequent burial of the killed airmen were verified.

 

Other Information:

When U Win Maung and Dr. Ian Stevenson met Ma Par in the 1970s, she was living with her brother, Maung Aung Tun, in Myet-thi-kyin Taungywa village. She worked with her brother in the making and selling of jaggery, a product of the sugar of palm trees. Ma Par remained a spinster and expressed a desire to go to England to meet her previous family, feeling she would be more "comfortable" there than in Burma.

 

Ma Par's desire to be a man was a recurring theme in her most statements and behaviors. She expressed this preference both in 1972 and 1975 during interviews with U Win Maung and Dr. Ian Stevenson. She complained that men had more freedom and opportunities than women, and she regretted the change in sex from her previous life. This desire to be a man was deeply rooted in her.

 

In 1985, Ma Par remembered four names related to her previous life: Paris (a place), Restin Boswick (her own name), Rosie Fall (wife's name), and Cheswick (son's name). This reincarnation case gives scientific evidence for the existence of the rebirth cycle, workings of karma and the existence of different planes in the universe. The book ‘Reincarnation and Biology: Volume 2’ by Ian Stevenson contains full scientific research information about this topic, along with other related cases and studies.

 

 

American Kendra Carter reincarnation case:

 

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

 

A verified reincarnation case in United States of America. [The 4-year-old girl who recognized the woman who had aborted her in a past life.]

 

Kendra Carter was a little girl living in Florida, United States of America, with her mother. When she was four and a half years old, her mother took her to her first swimming lesson. The instructor was a woman named Ginger. As soon as Kendra saw Ginger, she jumped into her lap and acted very lovingly towards her. This was unusual, as Kendra had never met Ginger before. Over the next few weeks, Kendra became very attached to Ginger. She would talk about her all the time and became very upset when Ginger had to cancel a lesson.

 

Notable Statements of Kendra:

- "Ginger's baby died before it was born."

- "I'm the baby that was in her tummy."

- "Ginger allowed a bad man to pull her out; I tried to hang on but couldn't."

- "I was scared in a dark and cold place afterwards."

- "I have to die, and I won't come back this time." (The phobia of Kendra)

- "I love you." (To Ginger during their meeting after the period of mutism)

 

A few weeks after her first lesson, Kendra started saying strange things about Ginger. She said that Ginger had a baby who died before it was born. When her mother asked how she knew this, Kendra replied, "I'm the baby that was in her tummy." She described an abortion, saying that Ginger had allowed a "bad man" to pull her out and that she had tried to hang on to life but couldn't. She also described being scared in a dark and cold place afterwards. Kendra's mother was shocked by these statements, as she knew that Kendra had never been alone with Ginger and had no way of knowing these things.

 

Kendra's mother decided to investigate and found out that Ginger had indeed had an abortion nine years before Kendra was born. At that time, Ginger was unmarried, ill, and struggling with an eating disorder called anorexia nervosa. Kendra's mother was troubled by this information, as it seemed to confirm what Kendra had been saying.

 

Kendra became very happy and bubbly when she was with Ginger but quiet and withdrawn otherwise. Her mother allowed her to spend more and more time with Ginger. Eventually, Ginger set up a room for Kendra in her home, and Kendra spent three nights a week there. Kendra's absences were hard for her mother, but she permitted them because Kendra's wish to be with Ginger was so intense.

 

However, Kendra also started saying worrying things. She said that she would die because Ginger had been unable to deliver her. She said, "I have to die, and I won't come back this time." This fear of dying became so severe that Kendra's mother took her to a therapist. The therapist suggested a ceremony in which Kendra would be "born" to Ginger. Following this, her fear of dying seemed to resolve.

 

Unfortunately, Ginger and Kendra's mother eventually had a falling-out, and Ginger said that she did not want to see Kendra anymore. Following this, Kendra did not speak for four and a half months. She showed no interest in activities, ate little, and slept a lot. At the end of that time, Ginger met with Kendra for two hours. During this meeting, Kendra talked again for the first time when she told Ginger that she loved her. Ginger began calling Kendra again, but Kendra did not feel comfortable going to her home. Kendra slowly began talking more and participating in activities again.

 

Kendra's mother found all of this very troubling. Her daughter's struggle with the situation upset her, and the possibility of reincarnation or rebirth troubled her as well. She attended a conservative Christian church and felt that she was committing a sin by merely considering the idea of reincarnation which is mentioned in Buddhism. She thought that perhaps Kendra's soul had been looking for another body after Ginger's abortion, but she did not accept the idea that reincarnation is a process that normally occurs in the world.

 

This case presents several perplexing questions for thinkers to consider. Why would a four-year-old girl think that she had been involved in an abortion? What caused her to develop the idea of reincarnation when she was being raised by a mother who could not even consider the possibility? And why did she become so emotionally attached to a woman who was often not very warm toward her? Despite these questions, the case of Kendra Carter continues to be studied by those interested in the phenomenon of reincarnation.

 

Other Information:

In this case, the statements and recognitions made by Kendra were verified by Ginger's confirmation of the abortion and the emotional attachment between them. The investigation was primarily conducted by Kendra's mother, who sought to understand her daughter's unusual statements and behaviors. The case spans a time period from nine years before Kendra's birth to her early childhood, with the main events taking place in Florida, United States of America. The method of death in the past life was described as an abortion, and Kendra's memories of the intermission period included being scared in a dark and cold place. The family statuses involved are Kendra's single-parent household with her mother and Ginger's past as an unmarried woman dealing with illness and an unplanned pregnancy.

 

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Other reincarnation cases:

 

We also have the following data; however, we did not include it for several reasons. If we were to add this data into the book, it would become much longer. The children's memories are similar to those of other children mentioned in this book. Some other reincarnation cases are not verified because the past life's personality could not be identified. This could be due to the reincarnation case being international, or the children's memories not being of human lives but of different none-human beings.

 

We have data on children who talk about being animals, ghost-like beings, or another person in a different environment, such as a different country, in past lives. There are also reincarnation cases where the child was a god in their past life. These cases are similar to those mentioned in this book, with the primary difference being the child's family and country.

 

We have data on a child who remembered being a cat and another who remembered being a cockroach. One was American, and the other was European. There are also children who remembered lives as other animals such as dogs, birds, wolves, and tigers. They could only remember animal lives, making it impossible to identify a human personality, as the child was not a human being in their past lives. Many people claim, "I remember being an animal," but we can only identify a previous personality if the child was an animal and, before that animal life, a human being.

 

We also have data on toddlers who spoke of being ghost-like none-human creatures or gods in heavens in past lives. All these children were unable to remember any human life they had. Identifying the previous personality of a child who speaks of being a person in a different continent presents challenges, mainly distance. There are also reincarnation cases where the child was a human being in ancient times but was a different creature, such as a ghost, in the interim period. In such cases, the previous human personality cannot be identified due to the barrier of time. The empirical data collected from these reincarnation cases offers insights into the nature of consciousness, its continuity and different planes or different worlds.

 

Additionally, we have data from parents who say, "My toddler speaks of such and such things." Some parents say, "My child says I am not his mother. He says he has another mother and siblings. He says he lived before and died from an accident." Some of these new cases are currently being investigated by researchers. Most parents publish their experiences online, seeking to find whether other parents also have children who say, "I lived before. I can remember how I died. I have another mother and father."

 

At the end of 2002, researcher Titus Rivas and his team were approached at a fair in Nijmegen, Netherlands by Mrs. M. She told researcher Titus Rivas and his team, among other things, that her daughter Jojanneke had made remarkable statements. In her own words, it was: "I had an uncle who lived with my parents; he was a bachelor and he was 55 years old when he got leukemia, died, and was buried. And when I visited the cemetery with the children, Jojanneke always went to look at the children's graves. She couldn't read or write at all yet, she wasn't even in school yet. I think she was 3 years old. When I asked her what she was doing there, I always got the answer: 'I was a mother before and my little child is buried here somewhere.' She didn't say it once, but several times when we were there. I never paid much attention to it. Did she ever come back to those statements? Yes, regularly, when we visited my uncle's grave again."

 

We also have data on reincarnation cases where some children claim to have come from hells and spoken to Yamas, the rulers of hells. Briefly, one such case is as follows: An individual entered a monastery in 2005 to become a monk. He said, "I came from hell. I saw fire and sinful people being punished by monsters. Monsters dragged me, but I screamed that I wanted to become a monk and begged them to let me go. Just as I said that I wanted to be a monk, I immediately heard a voice from the sky above. I saw Yama and met him. I begged for his mercy and told him, 'Please let me be a human. I promise not to sin again.' Yama agreed to send me back to human life, considering some of my good deeds and my good intention to become a monk. He told the monsters to abandon me. Yama then advised me to go to the human world, become a monk, and meditate for liberation. He further told me, 'Now, you will go to the human world but will be born into a very poor family. Even in the human world, you will have to suffer for your sins.' Then I died immediately from that life."

 

This child claimed to have seen the dangerous hellfire and environment. He said he became afraid even to remember those memories. He had become very thin due to the intense fear. This child actually became a Buddhist monk when he grew up. In 2005, when he entered a monastery in Sri Lanka, he shared this information with the elderly Buddhist monks in the monastery. He did so because he was having difficulty with meditation practices, as he always experienced intense fear due to the memories of the hell environment. However, in these types of cases, the previous human personality cannot be traced, as the child only remembers one previous life and not any human one.

 

We mostly focused on entering data on verified reincarnation cases. We omitted many unverified cases where the previous personality could not be correctly identified. Most children's memories are unclear about their distant past lives. There is nothing abnormal about it; most people cannot even remember what happened before their second birthday in this current human life.

 

We have also observed that in cultures where rebirth is not a common belief, parents are often skeptical and uncomfortable when their children talk about past lives. Some parents even suppress such conversations, discouraging their children from sharing these experiences. One such case occurred in the Netherlands.

 

In the Netherlands, on May 16th, 1986, 14-year-old Annet van de K approached researcher Titus Rivas and his team. When Annet was five, her grandfather died, and she tried to comfort her mother by sharing her own past-life experience. She explained that death wasn't so bad, as she had died once before. Annet described having another mother who resembled one of her current aunts and living in a house with a bay window. She recalled being killed during wartime by a man with a flat hat and a gun while standing in the bay window. She was shot in a spot where she now has a round birthmark. The Foundation for Scientific Reincarnation Research (Stichting Wetenschappelijk Reincarnatieonderzoek) interviewed Annet's mother, brother, and several aunts, confirming that Annet had indeed shared these details as a child. Her mother, however, was not comforted by the story and told Annet to stop talking nonsense, as she did not believe in reincarnation. Annet insisted that her story was true, regardless of their beliefs.

 

A mother named Toinette Loeffen told researcher Titus Rivas and his team at the end of 2002 in Nijmegen, Netherlands, the following: she had a son named Bo Monsanto. According to common standards, her son would be considered 'developmentally delayed' or handicapped due to a cerebral hemorrhage just before or during birth. However, despite this, Bo displays wonderful insights and a sensitivity that are not directly associated with handicaps. Around his fourth year, when his great-grandmother Esseline was seriously ill, he suddenly said to his mother one night that he felt short of breath. He said, "When I was little, mom, I also died once. Then I went to heaven and then I came to papa and you." After the death of his great-grandmother, when Bo was about five years old, he added, among other things, "You die and become alive again and die again. And when you die, you see that you die." Bo Monsanto's mother, Toinette Loeffen, tells that she initially had a very hard time with the child’s statements because she herself was very materialistic and skeptical.

 

Our data collection shows that toddlers aged 2 to 5 often spontaneously speak about their past lives when triggered by an event or memory. They might say, “In the other house I lived, this thing was more beautiful,” or express extreme fear about an incident, leading to statements about their past lives.

 

Pregnant mothers sometimes see various dreams during pregnancy. Our data shows that the most dreams pregnant mothers see during pregnancy have some connection with the child and the child's past life. Also, our data shows that extremely realistic dreams children see are memories of past lives.

 

Furthermore, our analysis shows that many children who speak of past life memories transitioned into non-human states such as animals and ghost-like creatures after their past life's death, and thereafter became human beings. Also, being an animal repeatedly or being born into woeful states, dying, and being born again into woeful states is very common. Cases where children say they were gods in heaven are rare but do exist. Most have had intermission periods in woeful states such as animals and ghosts. We primarily focus on finding the past human personality and uncovering evidence of rebirth.

 

Among gender-change reincarnation cases, men who became women are more common. Women who became men are very rare. Rich people becoming poor people are more common, while poor people becoming rich people are very rare. Births in low-class families are very common. Births in high-class families are rare. Human-related or woeful states-related reincarnation cases are more common. Heaven-related past lives are less common. Falling from a high status to a low status is often noticeable. There are many reincarnation cases that are unable to be verified. Research data shows that what one did to other creatures in past lives comes back to them in future lives. Our empirical observations of these children suggest that their memories are not merely fantasies or confabulations. All the evidence supports the truth of the Buddha's teachings about birth, death, life, and the universe.

 

In our research data collection, we have observed another pattern: children who remember past lives, including the details of their previous deaths, often express a desire to experience love, sex, and marriage again. Only a very small number of these children express any interest in seeking permanent liberation from the cycle of birth and death, and those who do may become monks.

 

Our research data show that children in sex change cases exhibit characteristics that are usually associated with the other gender. Additionally, women who were men in past lives often have somewhat muscular bodies. Such women often have a strong desire for men’s sports and they have excessive body hair. Furthermore, in rebirth, there may be connections between family members who would have had to do with each other in previous lives. The truth about rebirth, as we have already uncovered and which our research data show, is that even an elephant may die and instantly go its mind into the egg of an ant, later emerging from the egg as an ant in a new life.

 

Our research data shows that some people know locations they have never visited perfectly from a past life by having lived in that location in a past life. One such case from a European man named Koot is mentioned below. Koot was about 17 years old when this happened. His own words are: "In 1968 I was on vacation with my family in the Sauerland (near Willingen) for the first time in my life. When we drove with the car in the vicinity of the Diemelsee, the surroundings began to seem familiar to me. From a certain point along the Diemelsee, the road was completely known to me. I knew in advance that there would be a right-hand side road that would lead over the dam and that there would be a direction sign to a place called Adorf. All the details that I knew in advance about a stretch of road of at least 2 to 3 km turned out to be correct. I must also note that I had never even seen a map of the area before." Diemelsee is a municipality in Waldeck-Frankenberg in northwest Hesse, Germany. This case is comparable to those of Fien K. and the Ponte Vecchio in Florence, Italy.

 

Another paranormal event similar to the one mentioned above was described by another person as follows: "When I was at Heidelberg, Germany, in company with some friends, I paid my first visit to the ruined Heidelberg Castle. As I approached it, I was impressed with the existence of a peculiar room in an inaccessible portion of the building. A paper and pencil were provided to me, and I drew a diagram of the room, even including its peculiar floor. My diagram and description were perfect when we afterwards visited the room. Still another impression came to me regarding a book, which I was made to feel was in the old library of Heidelberg University. I not only knew what the book was but also felt that a certain name of an old German professor would be found written in it. A search was made for the volume, but it was not found. Still, the impression clung to me, and another effort was made to find the book; this time, we were rewarded for our pains. Sure enough, there on the margin of one of the leaves was the very name I had been given in such a strange manner."

 

There is another event like this related to the famous Charles Dickens. Charles John Huffam Dickens was an English novelist, journalist, short story writer, and social critic. In his nonfiction travelogue, ‘Pictures from Italy,’ Charles Dickens once described an experience: “At sunset, while walking alone as the horses rested, I arrived upon a little scene which, by one of those singular mental operations of which we are all conscious, seemed perfectly familiar to me, and which I see distinctly now. There was not much in it. In the blood-red light, there was a mournful sheet of water, barely stirred by the evening wind; upon its margin stood a few trees. In the foreground of this view of Ferrara, there was a group of silent peasant girls leaning over the parapet of a little bridge, looking now up at the sky, now down into the water. In the distance lay a deep dell; the shadow of approaching night fell upon everything. If I had been murdered there in some former life, I could not have seemed to remember the place more thoroughly or with more emphatic chilling of the blood; and the real remembrance of it, acquired in that minute, is so strengthened by the imaginary recollection that I hardly think I could forget it.”

 

Reincarnation research data shows that when a person dies by a wound, that wound can become a birthmark in their next lives. In early 2002, researcher Titus Rivas was contacted via email by Mr. E.J. Vermeulen from Alkmaar, Netherlands, who was 68 years old. He wrote to researcher Titus Rivas that he had images of a past life since he was two years old. Further inquiry from researcher Titus Rivas yielded the following information; these are Mr. E.J. Vermeulen’s own words: "I have never been able to tell my story to anyone until a few years ago when a Christian pastor visited and the conversation turned to the life after death. I then, in the presence of my wife, told my memory for the very first time, and his response was, 'Others have also told me this in confidence.' I was a seriously ill two-year-old boy and it could have become meningitis. I saw faces with four, five rows of eyes under each other and therefore the curtain was closed so people could not look inside, because it could come through according to the doctor. Suddenly, I saw myself as a child of about 4 or 5 years old playing in the sand. To the left of me was the edge of the forest and to the right our round huts. I was sitting in front of our open hut, there was no one in it, when I was suddenly grabbed from behind by a tiger in my neck and he lifted me up. I could still scream, but from that moment there is no memory anymore. Someone from the paranormal bulletin board asked me if I also had a birthmark on my neck and that surprised me, because I indeed have a considerable spot on the back of my head. This is really all I can tell you as I have it in my memory." Later, Mr. Vermeulen sent researcher Titus Rivas a photo taken with a webcam, on which the dark spot is indeed visible. This case fits well into the category of cases of birthmarks that are related to the cause of death of the past life, as described by scientist Ian Stevenson on this subject.

 

According to scientist Ian Stevenson, many trance mediums and sensitives make statements regarding the prior lives of persons who consult them. In the United States, the most notable clairvoyant of this type was Edgar Cayce, who gave large numbers of so-called ‘life readings’ in which he reviewed the salient features of prior existences of the persons for whom he gave the readings. Edgar Cayce was an American clairvoyant who claimed to diagnose diseases and recommend treatments for ailments while in a trance-like state. He had many successors. The evidence for Edgar Cayce’s clairvoyance regarding current features of living persons and their affairs seemed extremely strong to Stevenson, but the veridicality of his life readings appeared extremely weak. In the vast majority of cases, it had not been possible to trace the existence of the person mentioned or identified as having been in a previous existence the person for whom the reading was given.

 

Stevenson offered a comment which bears on the general difficulty of identifying in an evidential way the persons named by sensitives such as Cayce, or persons whose existence had been supposedly remembered by themselves. The difficulty is this: If a person named or supposedly remembered had an obscure station in life, e.g., was a centurion in Trajan’s army, it is exceedingly unlikely that any record could be found to prove his existence. If a person named had a prominent station in life, e.g., Trajan himself, it is possible or probable that the sensitive or rememberer acquired in a normal way the facts allegedly learned or remembered. And if the person occupied an intermediate station in life, e.g., was a governor of a Roman province during the reign of Trajan, then the facts of his career, although not generally known, may be recorded somewhere. If they cannot be learned, then no verification can occur; and if they are discovered in some obscure book perhaps known only to scholars of Roman history, the possibility that the percipient gathered the information from this book clairvoyantly cannot be completely excluded. The difficulties on the one hand of tracing and identifying a named person and, on the other hand, of excluding normal or clairvoyant knowledge of the facts adduced make this line of inquiry generally unrewarding, although it continues to be extremely interesting and possibly susceptible of further improvement.

 

In some instances, the statements made by sensitives showed a remarkable congruence with apparent memories of a former incarnation on the part of the person consulting the sensitive. Stevenson knew of one such instance in which a person apparently recalled, when a young child, a scene from a previous existence in ancient Greece. Later in life, two sensitives independently described with regard to herself details of a previous existence in ancient Greece. These two accounts matched the subject’s own apparent memories and each other. In such instances, however, telepathy from the mind of the sitter becomes a plausible explanation for the statements of sensitives.

 

Somewhat more difficult to explain as due to telepathy are instances (three of which had come to Stevenson's attention) in which sensitives had named and described in some detail persons of obscure or intermediate renown, saying that these persons had been in a former incarnation the persons for whom the statements were made. After extensive research, the named persons were actually found to have existed and found to match closely the descriptions, e.g., of occupation, birthplace, etc., given by the sensitives. In these instances, both the sensitives and the subjects for whom the statements were made denied any conscious knowledge of the matching persons. According to Stevenson, the sensitives may conceivably have achieved access to the records which verified the existence of the persons they named. But as all persons concerned, including the sitters, denied any conscious knowledge of the persons named or the records prior to verification, one wonders through what steps the sensitive gained clairvoyant access to the verifying records. Incidentally, the sensitives did not communicate the information they gave in the form of readings from books or records, i.e., in the style of the book tests such as those of Mrs. Osborne Leonard. In some respects, however, this kind of perception constitutes a kind of proxy book test without a living original to engage the proxy. Since an entirely fortuitous matching between the data given and the records found cannot be excluded in these instances, this kind of evidence can add little weight to the theory of reincarnation.

 

According to scientist Ian Stevenson, many persons find themselves, during parts of their lives or throughout them, especially attracted or repelled by certain countries, people, names, food, or other objects. Sometimes such fears and attractions clearly derive from experiences in early life (or later), and psychiatric research has demonstrated the frequent long duration of such reactions, without understanding why they last so long in some persons and quickly vanish in others. Sometimes the person who enjoys or suffers from a special liking or fear forgets its origin. When this happens, memories of the original conditioning experience can sometimes be recovered through special techniques, e.g., the use of certain drugs or hypnosis. Under certain conditions, recall of the memory of the original experience brings a marked and therapeutic modification of such reactions. In a number of instances known to Stevenson, such predilections and fears had been related to apparent memories of former incarnations. The following two examples illustrate such predilections.

 

An American couple cruising around the world stopped at Bombay. Walking around the city, they both found themselves extraordinarily familiar with parts of it so that they had no need of a guide and could tell each other in advance of coming to a place, say around a corner, what they would see. They tested this knowledge by going to a particular quarter they thought they remembered and looking for a house and a banyan tree they remembered standing in the garden of the house. When they reached the place where they expected to find the house and tree, they did not find them. They then noticed a policeman who happened to be there and asked him if the house and tree had formerly stood there. He recalled having heard from his father that they had been there as this couple described them. He added an additional item of information: The house had belonged to a family named Bhan. This couple had, for some reason unknown to them, liked the name Bhan and given this name as a first name to their son.

 

A second instance deserves a slightly longer summary. A Dutch portrait painter named Henriette Roos married a man called Weisz, whom she subsequently divorced. Although it is the custom in Holland for women to resume their maiden names after a divorce, Mrs. Weisz, for an unaccountable reason, liked her married name and did not want to give it up. When her mother reproached her for not resuming her maiden name, she replied: "I don’t know, it is a strange feeling, I can’t explain. That name somehow suits me. I feel one with it; it is more me than my own name, Roos. Each time I call myself that way, I have the feeling I’m talking about someone else." So, she decided to call herself Mrs. Weisz-Roos.

 

Some time after her divorce, she was in Paris working hard to support herself by her painting. One evening, she went to bed extremely fatigued, hoping to benefit from a good sleep. She then heard a voice say, or was impressed by a sudden thought like: "Don’t be so lazy, get up and work." After further importuning which she at first resisted, she did get up and went to her easel. She was impressed to paint in the dark and did so with feverish haste and hardly knowing what she was doing. After a time, she felt better, naturally sleepy, and returned to bed and to sleep. Upon awakening the next morning, she discovered that she had painted a beautiful little portrait of a young woman.

 

Puzzled by this experience, she described it to a friend who persuaded her to consult a sensitive who practiced psychometry. Mrs. Weisz-Roos took her portrait to the sensitive and, without saying anything to her, placed it on a table from which the sensitive picked it up. The sensitive went into a trance-like state and after a time said, "I see very large golden letters. A name is spelled to me.... G-O-Y-A. Now he speaks to me. He says: He was a great Spanish painter. He had to flee from his country from his enemies, and it was you who received him in your home in a big southern city in France—until the end of his life. He still is so thankful for this that he wants to guide you—but he is not satisfied; you resist too much; you are too much tied up in your academic education—you never relax and let him guide you; you make it very difficult for him—he therefore made you paint in the dark so you couldn’t see what you were doing...."

 

At the time of this communication, Mrs. Weisz-Roos had never read anything about Goya. However, that same evening, she went to a home where her host owned a copy of a life of Goya. She borrowed this and was astonished to find in it an account of Leocadia Wei, in whose home Goya had lived during his exile from Spain at the end of his life.

 

There is something to note about non-human, ghost-like creatures: when humans engage in war or fight, these non-human, ghost-like creatures also fight for their loved ones, specially against other non-human, ghost-like creatures from the opposing side. Another thing to mention about those non-human, ghost-like creatures is that they often possess female mediums or channelers, while male mediums or channelers are very rare. This is because the energy aura of a woman is generally weaker than that of a man, making women more susceptible to possession. Research shows that these non-human, ghost-like creatures can penetrate the energy aura of women much more easily than the energy aura of men.

 

Near-death experiences (NDEs), out-of-body experiences (OBEs), reincarnation, and parapsychology are all closely related subjects. In his reincarnation research, scientist Ian Stevenson noted that children often recall details of the funeral or burial of the person whose life they claim to remember. Some children claim to have lingered near the place where they died and describe trees in which they dwelt as a spirit. Others report observing relatives or friends from their past life or following their future mother to her home. In some of Stevenson's cases, there is evidence suggesting communication after death with members of the previous or future family through announcing and departure dreams, apparitions, and psychokinetic interactions with the human world, similar to certain poltergeist accounts.

 

More than 5000 children have spoken of past life memories on all continents except Antarctica, and those cases are documented. We do not know how many cases there are that are not documented and did not become part of a research program. Scientist Ian Stevenson alone had documented more than 2400 cases.

 

Our collected research data reveals a recurring pattern: an individual becomes a human, then enters a woeful state, and subsequently becomes a human being again. Our ongoing research and data collection seek to uncover more evidence and insights into these cases, with the ultimate goal of providing empirical data that contribute to the understanding of consciousness, life, and death. We also have a message for other organizations related to reincarnation research: we ask them to release all data they have gathered over the years to the internet for the benefit of this subject.

 

 

 

 

 

 

 

 

 

 

 

Understanding Statements of Past Lives and Near Death Experiences:

 

The phenomenon of children remembering past lives and individuals recounting Near Death Experiences (NDEs) has long fascinated researchers and the general public alike. These accounts often include vivid descriptions of otherworldly beings and experiences that defy conventional understanding. By decoding these statements, we can gain deeper insights into the spiritual and metaphysical realms that these individuals claim to have encountered.

 

Interpreting Encounters:

 

1. Divine Beings:

- "I saw the god and angels." : This statement suggests that the individual has encountered a god king and other citizen gods.

- "I saw devas" : This means the individual has seen gods. Devas are often depicted as celestial beings in various religious texts.

- "I saw angels" : This also means the individual has seen gods.

- "I saw light people" : This indicates the individual has seen gods.

- "I saw light beings" : Similar to light people, this means the individual has seen gods.

- "They were blazing like a lamp" : This refers to the individual seeing the body aura light of gods.

 

2. Inhuman Beings:

- "I saw a dark figure" : This suggests the individual has seen an inhuman being.

- "I saw a smoke-like figure" : This also indicates the individual has seen an inhuman being.

- "I saw the god of death" : This means the individual has seen a Yama being, an inhuman type, the ruler of Hell.

- "I saw the king of death" : Similar to the god of death, this means the individual has seen a Yama being.

- "I saw a yama dooths" : This indicates the individual has seen a messenger of Yama. Yama dooths are often depicted as servants or emissaries of the ruler of Hell. (Yama Toots)

 

3. Personal Divine Experiences:

- "I was an angel and I saw god": This means the individual has been a god and saw the king of the gods.

 

Other Information:

One common question is why we cannot see ghosts or spirits that supposedly live in our own homes. The answer lies in the nature of different planes of existence. Ghosts and spirits inhabit different planes, making them invisible to the human eye under normal circumstances.

 

Some children report seeing sadhus or saints in heaven. Sadhus or saints are holy men who engage in meditation and ascetic practices with the goal of achieving liberation from the cycle of birth and death. Buddhist scriptures mention that through their meditation, these saints gain supernatural powers and sometimes leave the earth to reside in heavens, still retaining their human bodies. It is possible that a child who remembers a past life could have encountered such a holy man during his time in heaven.

 

Additionally, some children claim to have been guided by a saint. Buddhist scriptures support this idea, stating that those who have faith in meditative saints are blessed and helped by them.

 

Non-human spirit beings are generally described as beings in states of woe and craving to be a human being. This is because that human existence, despite its challenges, offers pleasure, unique opportunities for spiritual growth and supreme enlightenment.

 

 

Xenoglossy, the speaking of unlearned languages:

 

Xenoglossy is the phenomenon of children remembering past lives speaking unlearned languages. Xenoglossy, derived from the Greek words xenos (foreign) and glossa (tongue or language), refers to the ability to speak or write a language that one has not learned through conventional means. This phenomenon is often associated with cases of children who claim to remember past lives and exhibit knowledge of languages they have never been exposed to in their current lifetime. The subject has garnered significant interest in both parapsychological and linguistic circles.

 

The xenoglossy has been documented in various cultures and historical periods. Ancient texts and folklore from different parts of the world mention individuals who suddenly began speaking in tongues they had never learned. However, it was not until the 20th century that the phenomenon began to be studied more systematically, often in conjunction with research on reincarnation and past-life regression.

 

One of the most well-documented cases of xenoglossy involves a young girl named Swarnlata Mishra from India. Born in 1948, Swarnlata began speaking about a past life in a different town when she was just three years old. She provided detailed descriptions of her previous family, including names and specific events. What was even more astonishing was her ability to sing songs and recite poems in Bengali, a language she had never been taught. Her claims were later verified by researchers who found that the details she provided matched the life of a woman who had died several years before Swarnlata was born.

 

Another intriguing case is that of Gretchen, a German girl who, at the age of four, began speaking a language that her parents did not recognize. It was later identified as a dialect of Arabic. Gretchen claimed to remember a past life in Lebanon and provided specific details about her previous family and surroundings. Her case was studied by Dr. Ian Stevenson, a psychiatrist known for his extensive research on reincarnation and xenoglossy.

 

Dr. Ian Stevenson, of the University of Virginia, is one of the most prominent figures in the study of xenoglossy and reincarnation. Over several decades, Stevenson collected and analyzed thousands of cases from around the world. His meticulous approach involved interviewing the children and their families, verifying the details of their past-life claims, and documenting instances of xenoglossy. Stevenson's work has provided a substantial body of evidence that challenges conventional materialistic explanations.

 

 

 

 

 

 

 

 

 

Karma Research:

 

Name: Karma Research.

 

Research Date: 1970 to 2000.

 

Location: Sri Lanka.

 

Goal: Finding the truth about the Buddha's teachings on Karma.

 

Main Researcher: Professor and Scientist Nandasena Ratnapala University of Sri Jayewardenepura, Sri Lanka and his team.

 

Methodology: The research employed a combination of methods of social science, including observations, interviews, and case studies. Data were collected from a diverse sample of participants across Sri Lanka.

 

Key Findings: The study revealed correlations between past actions and present circumstances, supporting the Buddha's teachings on Karma.

 

Collaborators: The research was conducted in collaboration with the University of Sri Jayewardenepura, Sri Lanka and the Sarvodaya Research Center.

 

Publications:

Ratnapala, N. (2006). ‘Retribution in this very life.’

 

Outcomes: The research has contributed to a deeper understanding of Karma and its implications for personal and societal well-being. The findings have been used to develop educational programs and workshops aimed at promoting ethical behavior and spiritual growth.