Nigeria Jacinta Agbo reincarnation case:

 

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

Dr. Stuart J. Edelstein, Professor, (University of Geneva, Switzerland)

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

 

A verified reincarnation case in Nigeria. [The girl who, in a previous life, was a man.]

 

Jacinta Agbo was born on December 7, 1980, in Enugu, Anambra State, Nigeria. Her parents, Edward Agbo and Therese Agbo, lived in the village of Akwuke Awkunanaw, about 5 kilometers from Enugu. They were Igbos, and Edward Agbo was a small shopkeeper. Jacinta was their sixth and youngest living child; three other children had died.

 

At her birth, Jacinta had a distinctive birthmark that extended in a circular manner entirely around her head. This birthmark, along with a dream that Therese Agbo had when pregnant with Jacinta, led to her identification as the reincarnation of Edward Agbo's older brother, Nsude Agbo.

 

The Life, Death, and Character of Nsude Agbo:

Nsude Agbo was born around 1914. He had six sisters and one brother, Edward. He lived in Akwuke Awkunanaw and worked as a coal miner.

 

In March 1970, a quarrel developed over land rights between the villagers of Akwuke Awkunanaw and those of a nearby village, Amagu Ibite. The quarrel escalated into a riot with violence, and during the course of this, someone struck Nsude Agbo on the head with a heavy stick or club. He was transported to the University of Nigeria Teaching Hospital at Enugu and operated on there. He died the following day and was buried with his head still encircled by a bandage that had been placed on it after his operation.

 

The man who had clubbed Nsude was arrested, tried, and sentenced to 7 years in prison. Dr. Stevenson and Dr. Edelstein did not meet him.

 

The Dream:

When Therese Agbo was about 6 months pregnant with Jacinta, she dreamed that Nsude Agbo came to her and spoke. They had a conversation, but Therese Agbo did not remember (or did not tell Dr. Stevenson) what the conversation was about. She remembered that in the dream, Nsude did not announce that he was going to be reborn. Therese also remembered that Nsude did not have his head bandaged in the dream.

 

Statements Made by Jacinta:

Jacinta was barely 2 years old when Dr. Edelstein and Dr. Stevenson saw her. She had not begun to talk. In March 1985, Nicholas Ibekwe learned from Therese Agbo that when Jacinta was 2 years old, she had said that the "scar" on her head came from her previous life. She had made no other statements about the previous life and had not identified herself as Nsude Agbo.

 

When Jacinta was about 4 years old, she was with her mother, who was preparing food in the kitchen, and Jacinta said that she was her father's brother. Because Edward Agbo had only one brother, she must have meant Nsude.

 

Behavior Related to the Previous Life:

Edward Agbo said that, even at the age of 2 years, Jacinta seemed to be especially attached to him.

 

By March 1985, Jacinta had been observed to have a marked phobia of sticks.

 

Up to this age, she had not shown any unusual behavior that could be characterized as masculine. However, in October 1988, Therese Agbo told Nicholas Ibekwe that Jacinta played much with boys and seemed to think of herself as one. "She does everything they (meaning ‘boys’) do."

 

Jacinta's Birthmark:

A remarkable feature of Jacinta's birthmark—apart from its unusual form—is that, according to both her parents, it was not present at birth. About a month after Jacinta's birth, the area of the mark developed blisters. These then healed to form the scar visible in 1982. Figures 7-5 and 7-6 show that the scar extended entirely around Jacinta's head. It was a hairless area with an uneven surface varying in width between 2 and about 3.5 centimeters.

 

Nicholas Ibekwe examined Jacinta's birthmark in October 1988 and said that it had not faded or changed in appearance. It even seemed to him more prominent than it had been. Jacinta was then almost 8 years old.

 

No other member of the family had a birthmark like Jacinta's. Edward Agbo said that he had six siblings besides Nsude. Many of them had children, none with a mark like Jacinta's.

 

Other Information:

After being clubbed on the head, Nsude Agbo almost certainly had a depressed fracture of the skull. In the Teaching Hospital at Enugu, the surgeon, if he had followed the usual procedure, would have turned down a flap or flaps of the scalp, made a hole or holes in the intact part of the skull, and attempted to prise up the depressed fragments of bone that would have been pressing on the meninges and brain. Having done this and effected any other repairs or drainage that seemed feasible, he would have replaced and stitched the scalp. A bandage over the scalp incision would have completed the work of the operation.

 

It would be unusual for the surgeon to have extended his incision in the scalp entirely around the head as Jacinta's birthmark suggests. (He might have needed two skin flaps, one superiorly and one posteriorly, but I think this unlikely.) However, when he came to apply his bandage to the replaced and sewn-up scalp, it would have been convenient to have carried the bandage entirely around the head; he probably tied it to give it reasonable purchase and tightness on the head. In addition, the scalp incision itself would have been thin and, when the wound was closed, no thicker than a pencil line. Yet Jacinta's birthmark was more than 2 centimeters wide. For these two reasons (the extension of the birthmark all the way around the head and its width much greater than that of an incision), Dr. Stevenson believed that Jacinta's birthmark corresponded not to Nsude's scalp wound, but to the bandage placed around his wound after the operation. The point may receive further support from noting that Nsude was buried with this bandage still around the head of the body. This is one of several cases in which a birthmark corresponds not to a wound, but to some physical feature associated with a wound. This scientific evidence suggests that consciousness can survive death and be reborn, as taught by the Buddha.

 

 

Iceland Ditta Larusdottir reincarnation case:

 

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

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

A verified reincarnation case in Iceland. [The girl who was born with a birthmark that exactly matched her dead aunt's childhood injury.]

 

Rebirth Case Overview:

Subject: Ditta Larusdottir.

Birthdate: January 3, 1967.

Birthplace: Reykjavik, Iceland.

Remembered Previous Life: Kristin Olafsdottir (November 10, 1925 – November 6, 1947).

Investigators: Dr. Ian Stevenson and Dr. Erlendur Haraldsson.

 

The Life and Death of Kristin Olafsdottir:

Reykjavík is the capital and largest city of Iceland. It is situated in southwestern Iceland, on the southern shore of Faxaflói bay.

 

Kristin was born into a large family of 15 children in Reykjavik, Iceland. She was the third daughter of Olaf Loftsson and Elinborg Sigurdsdottir. When Kristin was around 3 years old, she fell and struck the back of her head, causing a wound that bled. Her father staunched the bleeding and applied a band-aid. This injury left a scar on the back of her head.

 

Kristin attended a school of drama and acted in radio plays before marrying Einar Grimsson at the age of 17. At the time of her death, she had two children: a 3-year-old son and a 5-month-old daughter. In the autumn of 1947, Kristin and Einar moved into a new, partially completed house with a basement containing a washing machine. One evening, Kristin experienced an electric shock while using the machine. Her sister Soffia, who was visiting, heard her call out and found her held fast to the machine by her right arm. Despite Soffia's efforts to get help, Kristin died from electrocution at the age of 22.

 

Gudrun Olafsdottir's Dream:

In 1966, Margret Olafsdottir, Kristin's sister, was pregnant with Ditta. Their sister Gudrun had a dream in which Margret and her husband asked Gudrun to take care of their newborn baby while they went out. In the dream, the baby sat up and began to talk, stating:

 

- "Do you know that I am born again?"

- "Yes, I was here before…. It was very difficult to be born and easy to die."

- "I am darker now, darker in complexion and [have] darker hair."

- "I have a scar…. No, [it has] nothing to do with my death. I was over 20 when I died, but I got that scar when I was a little girl. It will go away."

- "Did you know us before?" (after asking about Maria, another sister who had been Kristin's babysitter)

 

Gudrun believed the baby in her dream was Kristin and shared the dream with Margret, who paid little attention to it at the time.

 

Ditta Larusdottir's Birth and Early Life:

Ditta was born on January 3, 1967, to Larus Johansson, a carpenter, and Margret Olafsdottir. She was her parents' third child. Around 10-14 days after her birth, Margret noticed a prominent birthmark on the back of Ditta's head, in the same location as Kristin's scar.

 

Statements Made by Ditta:

When Ditta was between 2 and 2½ years old, she made two statements suggesting memories of Kristin's life. The first occurred when Margret took Ditta to the bathroom, and Ditta noticed a ring on Margret's finger:

 

Ditta: “Who gave you that ring?”

Margret: “My first husband.”

Ditta: “I had a husband too.”

Margret: “No. You do not have a husband.”

Ditta: “Yes, I do.”

Margret: “Little girls do not have husbands.”

Ditta: “Well, I have one.”

Margret: “OK. So what is his name?”

Ditta: “Einar.”

Margret: “Do you have children?”

Ditta: “No. I have only dolls.”

 

Ditta never verbally alluded to the previous life again. She never called herself Kristin and never drew attention to her birthmark.

 

Ditta's Behavior and Other Statements:

1. Doll Naming: When Ditta became old enough to have dolls, she named a female doll "Arnheidur." No member of the family had this name, but Kristin had a friend called "Arna," which is often a short form of Arnheidur.

2. Acting Interest: Margret observed Ditta playing at being an actress around the age of 2. When asked what she wanted to be when she grew up, Ditta said she wanted to be an actress. Later, she changed her mind and expressed interest in becoming a teacher, nurse, or doctor.

3. Reading Ability: Ditta could read before anyone had taught her. At the age of 6, she could read much better than other children who had been taught to read. Ditta found it puzzling that she could read without being taught and asked her mother how she could do this.

 

Investigation:

Dr. Erlendur Haraldsson informed Dr. Ian Stevenson about the case when Stevenson was in Iceland in 1981. Together, they interviewed Margret Olafsdottir on March 5, 1981, and met Ditta, who was then 14 years old. Stevenson examined, sketched, and photographed Ditta's birthmark. On March 6, Dr. Haraldsson interviewed Ditta's father, Larus Johansson, over the telephone, with Stevenson present and taking notes.

 

In October 1999, Stevenson was again in Iceland, and Dr. Haraldsson obtained a copy of the police report on Kristin's death, which he translated for Stevenson.

 

Additional Findings:

1. Physical Resemblances: There were physical similarities between Ditta and Kristin, and both had unusually light blue eyes, although Ditta had darker hair and complexion than Kristin.

2. Birthmark: Ditta's birthmark was a roundish, scar-like, hairless area about 1 centimeter in diameter on the right occipital area of her head, above and behind her ear.

 

This case is unusual due to the long interval (almost 19 years) between Kristin's death and Ditta's birth, as well as the correspondence between Ditta's birthmark and a nonfatal wound on Kristin. Although Margret's skepticism about reincarnation makes it unlikely that she misremembered the conversation with Ditta, our confidence in the correspondence between the birthmark and Kristin's injury depends entirely on Margret's memory of her father's memory. This scientific evidence suggests that consciousness can survive death and be reborn, as taught by the Buddha.

 

 

Syria Samira reincarnation case:

 

Researcher Wansa Nasrallah, (Independent researcher and scholar, Syria)

A verified reincarnation case in Syria. [The girl who talked to her teddy bear as her past life's child.]

 

Syria is a country in West Asia, located in the Eastern Mediterranean and the Levant. It is bordered by the Mediterranean Sea to the west, Turkey to the north, Iraq to the east and southeast, Jordan to the south, and Israel and Lebanon to the southwest.

 

This reincarnation case is from As-Suwayda, a city in Syria. As-Suwayda, also spelled Sweida, is a city located in southwestern Syria. In the summer of 2019, a young woman named Samira, aged 22, reached out to Wansa Nasrallah, an independent researcher from Syria. Samira wanted to share her extraordinary story of remembering a past life.

 

Notable Statements of Samira:

- “My name in my previous life was Lina A.” (showing only part of the name to protect privacy)

- “I was married to Imad R.”

- “He was a singer.”

- “I died in my previous life as I was giving birth to my son.” (She had died a while after giving birth to the child)

 

Behaviors:

-Cried a lot as a child when remembering her past life.

-Insisted on wearing her past life's new clothes.

-Named a teddy bear as her past life's child, Samir.

 

Samira's journey began when she was just a small child. She started having memories of another life, which would often make her cry. As she grew older and learned to speak, she began sharing details of this other life with her family. She told them that her name had been Lina A. and that she had been married to a man named Imad R., a singer. She also recalled having a son named Samir.

 

One day, when Samira's mother tried to change her clothes, Samira insisted on wearing different ones, claiming that her clothes were new and that she didn't want to wear the ones her mother had picked out. It turned out that she was referring to new clothes from her past life as Lina.

 

When Samira was around four years old, her family gave her a teddy bear. Instead of seeing it as a toy, she claimed that it was her son, Samir. She even gave the teddy bear her son's name. This incident further convinced her family that Samira's memories were not mere fantasies.

 

Recognitions:

-Recognized her past life's brother and led him to their old house.

-Inquired about the hidden gold from her past life.

-Recognized her past life's brother and family members.

-Identified her past life's house and neighborhood.

-Recognized her past life's son, Samir, and his family.

 

Verifications:

-Samira accurately identified her past life's family members, house, and neighborhood.

-She provided specific details about her past life, such as her name, husband's name, son's name, and the hidden gold.

-Her past life's family acknowledged and accepted her claims.

 

Reconnecting with the Past:

As Samira's memories became more vivid, she recalled having a brother in her past life. When her current family contacted this brother, he came to visit them. Samira immediately recognized him and embraced him. She even remembered the way to their old family home and led her brother there. Upon entering the house, she greeted everyone and recognized them from photographs in an album.

 

Samira also remembered that she had possessed a lot of gold in her past life. She recalled that her mother had taken the gold and hidden it in a false floor (sḥīfa) when she was in the hospital giving birth to her son. When Samira asked her past life mother about the gold, the woman became annoyed and refused to discuss it, fearing that it would cause problems within the family.

 

Reuniting with Her Son:

Samira's strongest desire was to reunite with her son, Samir. With the help of a neighbor who knew Samir's family, Samira was finally able to meet him. They talked about her story, and Samir acknowledged her as his past life mother. They hugged and kissed, and Samira was overjoyed to be reunited with her son. She even visited him at his home and met his siblings from his father's second marriage.

 

However, Samira's joy was also mixed with pain and difficulty. She struggled with the emotional strain of living between two generations – her past life and her current one. Her fiancé in her current life was jealous of her relationship with Samir, as was Samir's fiancée. Samira found it hard to balance these relationships and often worried about Samir's well-being.

 

Additionally, Samira had experienced intense fear during her own pregnancy, terrified that she or her child might die during childbirth, just as she had in her past life.

 

Another challenge for Samira was the economic difference between her past and current lives. In her past life, she had been wealthy and could do what she wanted. In her current life, however, her circumstances were much more difficult. She struggled with comparing her two lives and found it hard to adjust.

 

Other Information:

Wansa Nasrallah, the researcher who received Samira's story, knew her personally from when she was still in Syria. Nasrallah documented Samira's case, and with the help of Hanna Vettori.

 

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Indian Veer Singh reincarnation case:

 

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

 

A verified reincarnation case in India. [The boy who lived in a Peepal tree as an earthly angelic being, watching over and protecting his past life family.]

 

One of the most interesting reincarnation cases ever recorded is the case of Veer Singh, born in 1948 in a small village called Salikheri, near Muzaffarnagar, Uttar Pradesh, India. Near the Tibetan border. Veer's father's name was Kali Ram Singh, and his mother's name was Parsendi. They were farmers of the Jat caste. As a toddler, he began to refuse food. At first, he didn’t say why, but one day, when his mother was making bread, he said, “I will not eat food prepared by you.” When she asked why, he replied that she was not his real mother and that he belonged to the Brahmin caste. Brahmins are high-status families in India. The following day, while the Veer’s family was at a fair, they gave him some money. He threw it away, saying, "My mother used to give me more."

 

Veer began remembering details from a previous life since when he was 2 and half years old, claiming he had lived as a Brahmin boy named Som Dutt, who died in 1937 in the village of Sikarpur, India. There was a distance of 8 kilometers between the village of Sikarpur and his present-life village. He said that one day he and his aunt were on the roof chasing a monkey away when he fell off and suffered injuries from which he eventually died. His memories, combined with the detailed information he provided, were later verified, leaving many convinced that Veer Singh was indeed the rebirth of Som Dutt. Also, Veer Singh remembered spending much of his time after Som Dutt's death in a Peepal tree located close to his past-life family home in Sikarpur. He described it as a place where he could observe his family's life, villagers and activities.

 

Notable Statements Made by Veer Singh:

- "I am not your son. I am the son of a Brahmin of Sikarpur."

- "My father’s name is Laxmi Chand."

- "I have a brother named Vishnu Dutt."

- "I lived in a peepal tree in the land of my former family’s house."

- "I accompanied members of the family when they went out alone."

- "I know the names of the children born after my death."

- "I caused the plank on which two women were swinging to break."

- "I showed my mother dreams."

- "I told my mother in a dream that my older brother was secretly going out at night to attend fairs."

 

Veer Singh’s Early Life and Initial Memories:

Veer Singh’s parents began noticing strange behavior when he was just a toddler. Around the age of 2 and half, Veer started making unusual statements, often claiming that his current family was not his real family. He insisted that he had lived in Sikarpur, a village not far from his present village, and frequently mentioned the name Som Dutt, saying that was his true identity. He even recalled details about a man named Laxmi Chand, who he claimed was his father in his past life.

 

One of the first alarming signs for Veer’s parents was his refusal to eat food prepared by his mother. He would say, “You are not my mother,” and demand food as if he were in another home. At first, his family dismissed this as childish imagination, but as the memories became more frequent and specific, they began to take Veer’s statements seriously.

 

The Life of Som Dutt:

Veer Singh recounted his life as Som Dutt, a boy born in Sikarpur in 1933 to a man named Laxmi Chand. Som Dutt was the second child in a Brahmin family, which included his older brother Vishnu Dutt , as well as two younger siblings born after his death. Som Dutt's mother's name was Bindra Devi. Veer described events from his past life in vivid detail, providing information that no one outside of the Som Dutt’s family could have known. According to Veer, Som Dutt had died at the young age of 4 in 1937. Veer said that he had died from a fall off a roof.

 

Intermission Period (1937-1948): Veer’s Memories Between Human Lives:

One of the most amazing things about this reincarnation case is Veer Singh's detailed description of the time between his past life's death in 1937 and his birth in 1948. This 11-year period is the time between his human lives. Veer claimed that he stayed as an earthly angelic being, close to his past family during this time, and he described it vividly.

 

Also, as an earthly angelic being, he had claimed to have the following supernatural powers: the ability to move or break objects using only the power of the mind, which is called telekinetic powers; the power to influence other creatures' minds, known as telepathy; the power to live inside, inhabit, or merge with a solid object, also known as phasing; and the power to know things happening at a distance, known as clairvoyance.

 

Veer’s Main Intermission Memories:

-The Peepal Tree: Veer remembered spending much of his time after death inside a peepal tree located close to his family’s house in Sikarpur. From this tree, he claimed to have watched over his family, observing their daily lives and changes over the years.

 

-The Purchase of a Camel: Veer spoke of witnessing his family purchasing a camel during this period. His past-life family confirmed that they indeed bought a camel after Som Dutt’s death, a detail Veer could not have known unless he was present in some way.

 

-Family Legal Disputes: Veer also remembered his family being embroiled in some lawsuits following his death. This too was verified by the Chand family, who confirmed that legal disputes had indeed taken place after Som Dutt’s death.

 

-New Siblings: Veer mentioned that two children had been born into his past-life family after his death. He correctly identified these siblings when he eventually met the Chand family, even though they had been born long after Som Dutt's death.

 

-Poltergeist-Like Incident: Veer claimed that during his intermission life, he had caused a strange incident. While two women were swinging on a plank, he broke the plank out of anger. He said that, when he was an earthly angelic being, he could not tolerate the behavior of those two women and caused an accident to the two women. This event, though unusual, was later confirmed by the Chand family, who remembered it as an inexplicable accident that had actually happened.

 

-Following His Brother: During his time in the intermission life, Veer Singh often spoke of following his brother Vishnu Dutt when he would sneak out of the house at night. Veer described how, in his invisible body, he accompanied Vishnu Dutt on these secretive outings. He recalled joining Vishnu Dutt at local fairs and other nighttime activities, providing detailed accounts of Vishnu Dutt’s secret activities. This claim was further strengthened when Som Dutt's mother, Bindra Devi, revealed that she had a strange dream several months after Som Dutt's death. In this dream, Som Dutt appeared to her and explicitly told her that Vishnu Dutt was going out at night to attend fairs and that he, Som Dutt, was accompanying him. This dream prompted Bindra Devi to inquire about Vishnu Dutt's activities, and she discovered that her son Vishnu was indeed sneaking out at night to attend these fairs. Vishnu Dutt later confirmed this to both his mother and to Ian Stevenson during his investigation.

 

The Trip to Sikarpur and Reuniting with the Past-Life Family:

When Veer was about 5 years old, his persistent pleas to visit Sikarpur led his parents to finally make the journey. Upon arriving, Veer immediately recognized several landmarks and homes, including that of Laxmi Chand, Som Dutt’s father. Without hesitation, he ran to Laxmi Chand and embraced him, calling him Bapu (father). He also accurately identified Vishnu Dutt, his past-life elder brother, and several other members of his former family.

 

Veer’s emotions ran deep during this visit. He reconnected with Som Dutt’s mother, expressing overwhelming love and familiarity, much like a long-lost son reunited with his family. The Chand family, astonished by Veer’s knowledge and emotional attachment, confirmed many of the details he shared about his life as Som Dutt.

 

Verification of Veer Singh’s Statements:

Veer Singh’s case became widely recognized due to the overwhelming accuracy of his statements, many of which were independently verified. The Peepal tree described by Veer Singh was actually located in Sikarpur village. The purchase of the camel, the lawsuits, the abnormally swing-breaking incident, the accident involving two women, and other personal memories were all confirmed by Som Dutt’s family and other individuals. All of these occurred during the 11-year gap between Som Dutt’s death and Veer Singh’s birth. What made the case even more compelling was the fact that the two families had no prior connection, and there was no logical way for Veer Singh to have learned these intimate details through normal means. And the abnormally swing-breaking incident, the accident involving two women in Sikarpur village had no other logical explanation than what Veer Singh himself said; paranormal involvement by him in one of his past lives. Veer said that he was an earthly angelic being.

 

Veer Singh said that the behavior of women made him angry. At first, as an earthly angelic being, he had thought of causing a major accident. However, he then realized that such a major accident would kill the two women, so he decided to inflict only minor harm on them instead.

 

Veer Singh said staying around the family house after he died, as an earthly angelic being, living in the peepal tree. He had been watching everything. He said that during this time he accompanied members of the family when they went out of the house alone.The camel the family bought was four years after Som Dutt died, and that camel died after two years. In the research, scientist Stevenson added that camels are rare in this part of India because they do poorly in the humid climate. That camel was the only camel in the town at that time. From the memories of him living as an earthly angelic being, Veer Singh was able to tell Laxmi Chand the names of the two children who were born to the family after Som Dutt's death, and Veer Singh also recognized and identified them when he met them. Veer Singh also told Laxmi Chand that a man who lived in the Sikarpur village, named Muktar Singh, had moved to another village after his house was robbed, which was also something that had happened after Som Dutt's death.

 

Also, the Veer's past-life family, the Chand family, confirmed that Som Dutt fell off the roof when he was up there with his aunt. According to them, she had gone up on the roof to chase away some monkeys, and Som Dutt had followed her. The monkeys then attacked them, causing the aunt to become frightened. In an attempt to protect Som Dutt, she picked him up, lost her balance, and both fell off the roof. The aunt was injured in the incident.

 

Furthermore, Veer's recognitions carried emotional weight, and his affectionate interactions with the Chand family reinforced the belief that he was indeed Som Dutt reborn.

 

The scientist Ian Stevenson said the following about the case of Veer Singh:

 

“After eleven years in the peepal tree, he came to be reincarnated in a lower-caste family (Jat rather than Brahmin) in a neighboring village.” (Stevenson, 1975)

 

“He knew that the family had purchased a camel and had been engaged in lawsuits, and he stated the names of (and later recognized) two children born after his death.” (Stevenson, 1975)

 

“Once, Veer said, he had become annoyed with two women swinging from a branch of his tree and caused the plank on which they were seated to break. This incident, also, had occurred in reality.” (Stevenson, 1975)

 

“This may be the only example of confirmed psychokinesis or ‘poltergeist’ activity during the intermission recalled by a case subject.” (Stevenson, 1975)

 

“He said that he had accompanied any member of the family (of the previous incarnation) who went away from home alone. This statement accorded with a dream Som Dutt’s mother had had some months after his death, in which Som Dutt appeared to her and said that his older brother, Vishnu Dutt, was going out at night to attend fairs and that he was accompanying him. Bindra Devi (Som Dutt’s mother) did not know that Vishnu Dutt was leaving the house to attend the fairs, but after her dream, upon inquiring, she found this to be true. Vishnu Dutt confirmed this to me.” (Stevenson, 1975)

 

“Veer Singh also told Laxmi Chand (Som Dutt’s father) the names of the children born after Som Dutt’s death, and Veer was credited with recognizing these other children. He described how some women were playing on a swing suspended from the peepal tree he claimed to have occupied. He felt irritated by their intrusion and thought of breaking off the branch of the tree supporting the swing. Then he reflected that he might kill them. So instead, he waited until the swing was near the ground and then broke the plank on which they were sitting. Laxmi Chand remembered that an accident of this type had happened after the death of Som Dutt.” (Stevenson, 1975)

 

“When this brother was asked, he admitted that he was in fact attending local fairs at night, but no one in the family knew about it until Som Dutt’s mother had this dream.” (Stevenson, 1987)

 

“Veer Singh also knew about other private family affairs that took place after Som Dutt’s death and before Veer Singh was born.” (Stevenson, 1987)

 

Other Information:

During Veer's visit to Sikarpur with his parents, the Chand family verified the existence of the Peepal tree in their village. The tree stood tall and ancient. It was not far from the house. The peepal tree stood on the large plot of land owned by the Chand family. They remembered that their late son, Som Dutt, always enjoyed playing around the Peepal tree and that it is a well-known local landmark.

 

Veer talked about specific events involving the Peepal tree where he felt a strong desire to go back to it after being reborn. He said feeling a strong longing and the urge to touch the tree's bark, showing a deep emotional connection.

 

[Additional Data: The Ficus religiosa, commonly known as the sacred fig, peepal tree, ashvattha tree, bo tree or bodhi tree, is native to the Indian subcontinent and Indochinese peninsula. It belongs to the Moraceae family, which includes figs and mulberries. This tree holds significant religious importance in Asian religions. Hindu and Jain ascetics often meditate under it, and it is mentioned in various scriptures that Gautama Buddha attained omniscient intelligence and became a Buddha beneath one. The peepal tree is considered holy for reasons such as this, and many Asian people perform offerings to peepal trees in honor of ancient saints. The peepal tree is the state tree of Odisha, Bihar, and Haryana states in India.]

 

The reincarnation case of Veer Singh stands as one of the most thoroughly documented and compelling cases in the field of past-life studies. Veer’s memories of his past life as Som Dutt, along with the intermission period where he claimed to observe his family and villagers, were meticulously verified. The accuracy of his statements and the emotional depth of his connections make this case a rare and compelling example of reincarnation. Read the book titled 'Cases of the Reincarnation Type, Volume I: Ten Cases in India' (1975), by Ian Stevenson, published by the University of Virginia Press, to learn full information about this reincarnation case. The case of Veer Singh is one of the best cases investigated by scientist Ian Stevenson.

 

 

Chinese Mrs Li reincarnation case:

 

This reincarnation case was recorded by Wang Yen-T’ang, a Chinese official and governor.

 

A verified reincarnation case in China. [The woman who died and was immediately reborn.]

 

This is the oldest well-documented case of possession-type or replacement-type reincarnation case. This was documented in 1756.

 

Anhui, an eastern province of China, is famous for the Huangshan Mountains. Located inland in East China, its provincial capital and largest city is Hefei. The province spans the basins of the Yangtze and Huai rivers, and shares borders with Jiangsu and Zhejiang to the east, Jiangxi to the south, Hubei and Henan to the west, and Shandong to the north.

 

In the year 1756, during the reign of the Qianlong Emperor (Emperor Ch'ien Lung) in China, there lived a somewhat blind and unattractive woman named Li, the wife of a farmer, residing in a small village in the Ling-pi district of Northwest Anhui, which was under the jurisdiction of a governor named Wang Yen-T’ang. This woman was not only obese and in her thirties, but she had also been sick for over a decade. She suffered from an eye condition that left her with somewhat limited vision. In 1756, she died at the age of thirty.

 

After his wife’s death, her husband traveled to the nearby city of Ling-pi to purchase a coffin. Upon his return, as he was preparing to place her body inside, it suddenly seemed as though she had miraculously come back to life. The farmer was astonished to see that his wife was now alive and not dead anymore. She suddenly felt somewhat younger and more attractive to him. There was an attractive feeling emanating from her. As the farmer approached her, she cried out, “You must not approach me!” When her husband attempted to embrace her, she pushed him away and, with tears in her eyes, said, “I am Miss Wang from the nearby village. I am unmarried. Why am I here? Where are my parents and sisters?”

 

The farmer was perplexed, and his joy quickly turned to panic. He immediately sent someone to the Wang family, whom the woman mentioned lived in the nearby village. When the messenger arrived, the Wang family was mourning the sudden loss of their youngest daughter, who had died and been buried earlier that same morning. Hearing this strange news, the Wang family was astonished. Their youngest daughter, who had suddenly died and had just been buried, was also an unmarried woman.

 

The Wang family rushed to the farmer’s home, where Miss Wang seemed to have been reborn. Upon their arrival, the woman recognized her parents and relatives and immediately embraced them. Later, she also recognized the family she was supposed to marry into, including Miss Wang’s boyfriend, whom she accurately identified.

 

This extraordinary matter was brought before the local Chinese authorities because both families claimed the woman belonged to them. Wang Yen-T’ang, the governor, decided that the woman belongs to the farmer as his wife. These types of reincarnation cases are categorized in the field of reincarnation as possession-type and replacement-type cases.

 

[Special note: This book is for free distribution only. Not for sale.]

 

 

Netherlands Célina reincarnation case:

 

Researcher Titus Rivas, Psychologist and Philosopher, (Athanasia Foundation, Netherlands and International Centre for Reincarnation and Survival Researches)

A verified reincarnation case in Netherlands. [The girl who insisted she was present at her parents' wedding in a past life.]

 

In 2004, a Dutch mother named Natascha shared her daughter Célina's remarkable past life memories in an online investigation conducted by the Foundation for Spiritual Development (Stichting Spirituele Ontwikkeling). The case was later thoroughly investigated by Titus Rivas and Anny Dirven from the Athanasia Foundation.

 

Célina, born in 2001, began exhibiting past life memories at a very young age. Her family had a mixed ethnic background, and Célina appeared to recall a previous life as her own great-grandmother, 'grandma Jeanne,' her maternal grandmother's mother. Grandma Jeanne had died more than a year before Célina was born.

 

When Célina was just one and a half years old, she suddenly told her mother, Natascha, "Papa had a red Alfa Romeo." Natascha was shocked, as her husband René had indeed owned such a car before Célina was born. There was no way for Célina to know that, as it had happened many years ago. Natascha asked her, "How do you know that?" Célina simply replied, "I just know."

 

Célina remembered her parents' wedding at age 2. Natascha once told Célina the story of how she and René had met and described their wedding. Célina responded, "I was there too. I was your grandma." In 2004, when Célina was three and a half, she remarked, "Those flowers at the wedding were real flowers, not like these plastic flowers we have now." She insisted that she knew this because she had been there.

 

On another occasion, Célina asked her mother, "I'm your baby, aren't I?" When Natascha confirmed this, Célina added, "Grandpa Henk (Grandma Jeanne's son) is my baby." This statement reflected the relationship between Jeanne and her son Henk.

 

Célina showed an uncanny familiarity with her aunt's place, which used to be a house that grandma Jeanne had loved to visit. The first time Célina went there, she immediately found her way around and felt at home.

 

Célina demonstrated a strong dislike for 'Grandpa Ger,' Jeanne's husband. In 2003, she refused to visit him and didn't want to give him a kiss. She looked angry whenever she had to deal with him and wanted to leave as soon as possible. This behavior contrasted with that of her mother, who had a good relationship with Grandpa Ger. However, it aligned with the troubled relationship between Jeanne and Ger, who suffered from depression and had a destructive drinking habit. Before Jeanne died, she had expressed that she would have applied for a divorce if she were younger.

 

Célina exhibited several traits that were characteristic of Jeanne:

-She showed leadership qualities, often taking charge in group situations.

-She had a caring attitude, frequently looking after other children and even mediating conflicts among them.

-Célina displayed creativity, particularly in drawing and making up stories.

-She also had a keen interest in plants and gardening, which was a passion of Jeanne's.

 

Other Information:

Titus Rivas and Anny Dirven visited Natascha and Célina in 2004. During their visit, they observed Célina's behavior and gathered testimonies from the family. Natascha's husband René confirmed that Célina had made these statements and exhibited the behaviors described above. The researchers noted that Célina's past life memories seemed to emerge spontaneously and were not prompted by her parents or other family members. They also observed that Célina's memories and behaviors were consistent with the life and personality of grandma Jeanne, who had died more than a year before Célina was born. This case is considered one of the most compelling reincarnation cases in the Netherlands, with Célina's past life memories and behaviors well-documented by researchers. The case offers intriguing evidence that supports the possibility of reincarnation and the survival of consciousness after death.

 

 

Belgium Blanche Courtain reincarnation case:

 

Independent researchers and French language media.

Researcher P. Courtian, (Belgium)

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

A verified reincarnation case in Belgium. [The girl who remembered being a pharmacist in Brussels.]

 

This case involves a young girl whose parents were unaware of the existence of spirit creatures and clairvoyance mentioned in Buddhism, leading them to believe that their child's claims were a sign of mental illness.

 

Belgium is a country in Western Europe known for its medieval towns, Renaissance architecture, and as the headquarters of the European Union and NATO. Blanche Courtain was born in the small village of Charleroi, Belgium. Her father, P. Courtain, was a retired mechanic for the Belgium state railroad. By the age of five, Blanche began to exhibit unusual behaviors and made surprising statements that caught her parents' attention.

 

Notable Statements of Blanche Courtain:

- "I am seeing spirits, including those of grandparents who had died fifteen years before I was born."

- "I won't take this medicine. Someone near me, a spirit being, told me I would get well without it."

- "I was a pharmacist in Brussels."

- "The address of the pharmacy is ….. (specific street name and number). If you don't believe me, go and see for yourself."

- "The door of the place is completely white."

- "Yes, I will go and take my sister to the place I told you about."

- "That makes no difference. Once I am there, I will show my sister the way." (When parents said ‘you don’t know Brussels’)

- "All right. Come on. It is this way." (Navigating in Brussels)

- "This is the street. Look! There is the house, and you can see that it is a pharmacy." (Identifying the Pharmacy)

 

Early Psychic Abilities:

Blanche claimed to see spirits, including those of her maternal and paternal grandparents who had died fifteen years before she was born. Her parents, who knew nothing about clairvoyance or spiritualism, became concerned about her mental health. They thought her visions might be a symptom of her illness, so they consulted a doctor.

 

The doctor prescribed a medicine for Blanche, but she refused to take it. Her parents reprimanded her for wasting money, but Blanche insisted that she knew it was not what she needed because she was a pharmacist. Blanche made several statements that indicated her past life as a pharmacist. Her parents thought she might be losing her mind, but Blanche was adamant. She told them the street address of her pharmacy in Brussels, which she said had a white door. Her parents let the matter drop for the time being.

 

Blanche's claims about being a pharmacist in Brussels were specific and detailed. She provided the exact street address and described the pharmacy's white door. Her parents were skeptical but did not pursue the matter further at that time.

 

Verification of Past Life Memories:

Two years later, Blanche's older sister planned a trip to Brussels, the capital of Belgium. Their parents suggested that Blanche go with her. Blanche was eager to go, saying that she would show her sister the way to the pharmacy. The sisters traveled to Brussels, and upon arriving at the rail station, Blanche confidently led her sister through the streets.

 

Blanche walked with purpose, and after some time, she pointed out the street and the house, which was indeed a pharmacy with a white door. Her sister was amazed to find that everything Blanche had described—the street, the number of the house, and the color of the door—was exactly as Blanche had said. No detail was incorrect.

 

Investigations, Recognitions and Verifications:

The case of Blanche Courtain was first published in 1911 in a Spiritualist periodical, Le Messager de Liege, based on an interview with her father. The story has been reproduced and summarized several times since, including by Dr. Ian Stevenson in his book ‘European Cases of the Reincarnation Type.’ Stevenson's work is known for its rigorous approach to investigating reincarnation claims, adding credibility to the case.

 

Blanche's ability to remember the exact address of the pharmacy and navigate to it on her first trip to Brussels is a strong point in favor of her past-life memory claims. Her sister verified that the pharmacy was at the exact address Blanche had given and that it had a white door. This geographic memory is reminiscent of other cases where individuals have demonstrated detailed knowledge of places they have never visited in their current life.

 

Other Information:

Blanche's ability to accurately describe her grandparents, who had died over a decade before she was born, suggests a form of clairvoyance or communication with spirits. This aspect of her case adds another layer of complexity, as it involves not just past-life memories but also potential interactions with the spirit creature worlds.

 

The Blanche Courtain case presents compelling evidence of past-life memories, including detailed geographic knowledge and clairvoyant abilities. This case contributes to the broader discussion on the nature of consciousness, communication with spirit beings, memory, and the possibility of life after death.

 

 

Cuba Eduardo Esplugus-Carbrera reincarnation case:

 

Researcher Ralph Shirley, (International Institute for Psychic Investigation, United Kingdom)

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

 

A verified reincarnation case in Cuba. [The four-year-old boy who knew his past life's home address.]

 

Cuba is an island country made up of the main island of Cuba, Isla de la Juventud, and over 4,195 surrounding islands, islets, and cays. It is situated at the intersection of the northern Caribbean Sea, Gulf of Mexico, and Atlantic Ocean.

 

In the city of Havana, Cuba, around the year 1907, a young boy named Eduardo Esplugus-Cabrera began to share peculiar memories with his parents. Eduardo was just four years old, but he spoke of a life that was not his own, or so it seemed. His parents, intrigued and somewhat puzzled, listened intently as their son recounted details of another family, another home, and another life.

 

Notable Statements Made by Eduardo Esplugus-Cabrera:

- "When I lived at 69 Rue Campanario, my father's name was Pierre Seco, and my mother's name was Amparo."

- "I recollect that I had two little brothers with whom I used to play, and their names were Mercedes and Jean."

- "The last time that I went out of this house was Sunday, February 28, 1903, and my mother then cried a great deal while I was leaving the house."

- "This other mother of mine had a very clear complexion and black hair. She used to make hats."

- "I was then thirteen, and I bought drugs at the American chemist's because they were cheaper than the other shops."

- "I left my little bicycle in the room below when I came back from my walk."

- "I was not called Eduardo as I am now, but Pancho."

- "This is the house where I used to live!" (Upon arrival at the street, Eduardo immediately recognized the house and exclaimed)

 

Eduardo claimed that he had once lived at 69 Rue Campanario in Havana. He described his previous parents: his father was named Pierre Seco, and his mother, Amparo, had a very clear complexion and black hair. She made hats for a living, he said. Eduardo also mentioned having two younger brothers, Mercedes and Jean, with whom he used to play. He insisted that his name was not always Eduardo; in this other life, he was called Pancho.

 

The boy shared specific details about his past life. He recalled being 13 years old and buying medicines at an American chemist's shop because they were cheaper than other stores. He even remembered the last day of that life: Sunday, February 28, 1903. His mother had cried a great deal as he left the house that day. He also spoke of a small bicycle that he used to ride and would leave in the room below when he returned from his walks.

 

Out of 8 verifiable statements made by Eduardo, 7 were correct:

 

-The Seco family (Antonio, Amparo, Mercedes, Jean, and Pancho) lived at the address until shortly after February 1903.

-Pancho Seco died in February 1903.

-An American druggist's shop was nearby.

 

Eduardo's parents were certain that their son had never been to the address he described, nor had he ever met the people he mentioned. To test the authenticity of his claims, they decided to take him to 69 Rue Campanario. They chose a route that was unfamiliar to both Eduardo and themselves, ensuring that the boy would not recognize the path. As they approached the street, Eduardo excitedly pointed out the house, claiming that it was where he used to live.

 

Encouraged by his parents, Eduardo entered the house and climbed the stairs to the first floor. He went into a room but quickly returned, visibly upset. The people inside were strangers; he did not recognize them. His parents, now even more curious, decided to investigate further. They inquired about the previous occupants of the house and discovered some astonishing facts.

 

Indeed, a family named Seco had lived at 69 Rue Campanario until a short time after February 1903. The head of the family was not Pierre, but Antonio Seco. However, the wife was named Amparo, and she did have a very clear complexion and black hair. The couple had three sons: Mercedes, Jean, and Pancho. Tragically, Pancho had died in February 1903, just before the family moved out of the house. Near the house, there was indeed an American druggist's shop, just as Eduardo had described.

 

Eduardo's parents were astounded. Out of the eight statements their son had made about his past life, seven were accurate. The only discrepancy was the first name of the father, Pierre instead of Antonio. The details Eduardo provided were too specific and too accurate to be mere coincidences. How could a four-year-old boy know such intricate details about a family he had never met and a house he had never visited?

 

This remarkable case initially caught the attention of Ralph Shirley, a researcher from the International Institute for Psychic Investigation in the United Kingdom. Shirley was intrigued by the detailed past-life memories reported by young Eduardo Esplugus-Cabrera. Later, the case was also studied by Dr. Ian Stevenson, a psychiatrist from the University of Virginia in the United States. Dr. Stevenson collected and investigated similar cases from around the world, aiming to understand the phenomenon of reincarnation and children's memories of past lives.

 

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Austrian Helmut Krause reincarnation case:

 

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

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

Researcher Helga Ullrich, parapsychologist, (Austria and Germany)

A verified reincarnation case in Austria. [The boy who loved the military and remembered his past life's addresses.]

 

This is a western reincarnation case where the toddler was able to mention his exact past life address in Vienna and several other addresses and residences related to his past life.

 

The Subject: Helmut Kraus:

Helmut Kraus was born on June 1, 1931, in Linz, Austria. His father, Wilhelm Kraus, was a biology teacher at a secondary school in Linz. From the age of about four, Helmut began speaking frequently about a previous life, prefacing his remarks with phrases like “When I was big…” His detailed recollections and unusual behaviors caught the attention of those around him, particularly Helga Ullrich, a family friend who often brought him home from kindergarten. Helmut frequently spoke about a previous life, mentioning specific addresses and details that matched the life of General Werner Seehofer. General Werner Seehofer was born in Bratislava, Slovakia; served in the Austrian Imperial Army; and died in 1918 during World War I.

 

Early Recollections and Verification:

One day, Helmut told Helga Ullrich, “When I was big, I lived at 9 Manfred Street.” Intrigued, Helga mentioned this to her friend Anna Seehofer, who lived at that address. Anna suggested that Helmut might be referring to her cousin, General Werner Seehofer, who had stayed there after his first wife died. Other statements made by Helmut also matched details from General Seehofer's life. On another occasion, Helmut said, “When I was big, I lived for many years in Vienna.” He named the street and house number of a residence there. Anna Seehofer confirmed the correctness of this statement for General Seehofer. Helmut also correctly gave the address in Linz where his in-laws from the previous life had lived.

 

The Life and Death of General Werner Seehofer:

Werner Seehofer was born on August 14, 1868, in Bratislava, Slovakia (then part of the Austro-Hungarian Empire). He joined the Austrian Imperial Army and rose through the ranks, eventually becoming a General. By January 1918, he was the Commander of a Division on the Italian front. On June 17, 1918, during a new offensive, General Seehofer left his headquarters and went toward the front line, despite warnings of danger. He was wounded and captured by the Italian Army, later dying from his wounds, likely in an Italian military hospital. He was not quite 50 years old when he was killed. The motive behind his seemingly suicidal act of going into enemy fire remained unknown, with some speculating that he might have had a mental disorder. A later effort by the Austrian Military Archives to obtain information about General Seehofer's death from the pertinent Italian officials elicited no further information than they already had in Austria. The Austrians were still trying to learn what had happened to General Seehofer as late as 1934.

 

Helmut's Statements and Behaviors:

Helmut never explicitly stated that he had been a general or mentioned the name Seehofer, but his statements and behaviors provided compelling evidence that accurately matched the life of General Werner Seehofer. Some examples include:

 

-Addresses: Helmut correctly said addresses where General Seehofer had lived, including 9 Manfred Street in Linz and another residence in Vienna.

-Military Behavior: Once, when Helmut was about 4 years old, the weather in Linz was warm, and Helga Ullrich left Helmut’s overcoat open as they began to walk to his home. Helmut insisted on having the coat closed because, he said, “an officer is not allowed to go with an open overcoat.” He would also salute soldiers passing by on the street.

-Fear of Loud Noises: Helmut had a marked fear of loud noises, similar to gunshots.

-Personality Traits: He was described as more serious, proud, and independent than other children his age.

-Interests: As he grew older, Helmut showed a keen interest in riding and sports, much like General Seehofer.

 

The Birthmark:

Helga Ullrich noted that Helmut had a birthmark on his right temple, an area of increased pigmentation about the size of a pencil's diameter. Although official records were unclear about the nature of General Seehofer's wounds, it was known that he had died from a head wound. This birthmark was recognized as a potential physical link to his past life.

 

Investigation:

This reincarnation case was investigated by Dr. Ian Stevenson, a professor and scientist at the University of Virginia in the United States of America, Dr. Karl Eugen Muller, a researcher from Switzerland, and Helga Ullrich, a parapsychologist based in Austria and Germany. Dr. Karl Muller first learned about the case from Helga Ullrich in 1958. She sent him detailed letters about Helmut's statements and behaviors, which Dr. Müller shared with Dr. Ian Stevenson. In October 1965, Dr. Stevenson interviewed Helga Ullrich in Vienna, confirming her earlier accounts. Additional information about General Seehofer's life and death was obtained from the National Library and War Archives in Vienna in 1967.

 

Helmut's Later Development:

Helmut continued to talk about his previous life until around the age of seven, after which he ceased mentioning it. Instead of pursuing a military career, he chose to enter the hotel industry and moved from Linz to Vienna, where he was living in the 1980s.

 

The case of Helmut Kraus is considered authentic due to the corroborated details, his consistent behaviors, and the lack of a military background in his immediate family. The evidence gathered from various sources paints a compelling picture of reincarnation. The story of Helmut Kraus and General Werner Seehofer remains a fascinating and well-documented example in the study of past-life memories. This scientific evidence suggests that consciousness can survive death and be reborn, as taught by the Buddha.

 

 

 

 

 

 

Japanese Takeharu reincarnation case:

 

Dr. Ohkado Masayuki, Professor and Parapsychologist, (Chubu University, Japan and Massachusetts Institute of Technology, United States of America)

 

A verified reincarnation case in Japan. [The boy who remembered the battleship Yamato's sinking, which happened 67 years before his birth.]

 

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.

 

Japan is an island country in East Asia. Takeharu was born in May 2012 in Japan. His parents were Shinto practitioners and had no particular interest in military affairs or reincarnation. Despite this background, Takeharu began to exhibit unusual behaviors and statements from a very young age, suggesting memories of a past life.

 

Early Statements and Behaviors:

 

Age 2:

- While taking a bath with his mother, Takeharu said, "I won’t die. I won’t die before you. You cried a lot because I died, didn’t you?"

- He loved to play with a toy ship in the bathtub, ending his play by sinking the ship as if it were attacked.

 

Age 3:

- Takeharu started saying, "I want to see Yamato," which initially made no sense to his parents.

- He drew a picture that his parents later interpreted as the battleship Yamato being attacked by US airplanes.

 

Age 4:

Takeharu displayed a phobia of water and refused to play in a swimming pool. He made the following statements:

- "There was a great ship."

- "It exploded."

- "I was drowned."

- "We were attacked and defeated as we went to help."

- "Nobody knew about the ship."

- "The left side of the ship was attacked again and again."

- "I found Musashi! He is (my/our) brother!" (Musashi is the sister ship of Yamato.)

 

Visit to the Yamato Museum:

 

Age 4 years, 11 months:

Takeharu's parents took him to the Yamato Museum, located where the battleship Yamato was completed. The museum features a 1/10 scale model of battleship Yamato.

- Upon seeing the display, Takeharu became upset and cried, saying, "It’s not Yamato! It’s a fake! It’s much bigger!"

 

Takeharu’s Later Statements:

 

Age 5:

- Takeharu said, "I was on the invincible battleship Yamato. But on the way to Okinawa, we were attacked and killed. The left side of the ship was attacked over and over again. Inside the ship, I calculated using an abacus."

 

Age 7:

Takeharu provided a detailed account of the Yamato's sinking:

- "Americans were not fair. They kept on attacking the same side. Torpedoes hit the left (port) side and the Yamato listed. They put water from the right (starboard) side, but it was no use. Because of the heavy bombings, people got injured and the deck was red with blood. We couldn’t fire because it was cloudy and couldn’t see Americans. Phreatic eruptions occurred. It was scary. It hurt. Nobody helped me. I called mom. Because of the whirlpools, I couldn’t swim and sunk with the battleship."

 

Some Information from the Interview with Dr. Ohkado Masayuki:

 

Age 8:

By the time Dr. Ohkado Masayuki interviewed Takeharu, his memories of the Yamato were fading. Takeharu stated that he was in charge of guns (but not the main ones).

Some of the statements he made during the interview included:

- "I loved to drink sake, and I remember I drank a lot at the farewell party on the night before the final battle."

- "Before the battle, rice balls were served, and I ate them quickly."

- "During the battle, I don’t remember why, but I got hurt."

- "During the battle, the deck was filled with blood and the bodies of crew members."

- "My memory is fading, and before it is gone, I want to meet my (former) mother. If I can, I want to tell her: Don’t worry, I’m doing fine."

 

Investigation and Identification:

After much research, Dr. Ohkado Masayuki was able to identify potential individuals who matched Takeharu’s stories. Takeharu was shown a series of photos of 5 crew members of the Yamato and three crew members from 2 other Japanese ships involved in the battle. He identified one of the individuals as being his prior self. The identified individual was responsible for the Yamato’s secondary armament and its transmitting station at the time it was sunk. Unfortunately, there was little information available on the identity of this person apart from his role on the ship.

 

Other Information:

Dr. Ohkado Masayuki concluded that the case of Takeharu appears to be another example that is unlikely to be accounted for by normal means, such as fraud, fantasy, or knowledge acquired through normal means. Takeharu’s unusual knowledge, behaviors, and emotional traits were limited to the particular person, and he showed no psychic abilities. Although the identification of the past-life personality is not conclusive, the present case has an advantage in that the investigation was not started by any of the family members, reducing the likelihood of data contamination. Takeharu's statements, made from the age of two onwards, bear a striking correspondence to the historical events surrounding the battleship Yamato, despite his having no prior knowledge of the ship. At age two, he played with toy ships in the bath, sinking them in a manner reminiscent of the Yamato's fate. By age three, he drew a picture interpreted as the Yamato under attack and repeatedly stated, "I want to see Yamato," aligning with the ship's significance in World War II. At age four, his detailed statements, such as "The left side of the ship was attacked again and again" and "I found Musashi! He is (my/our) brother!" accurately matched the Yamato's historical record, including the concentrated attacks on its port side and its relationship to its brother ship, Musashi. During a visit to the Yamato Museum, Takeharu's reaction to the scale model, claiming it was much smaller than the real ship, further suggested a firsthand memory of the Yamato's actual size. Later statements at ages five and seven provided intricate details of the Yamato's final battle, including the repeated attacks, the listing of the ship, and the chaotic scene on the deck, all of which accurately reflect documented historical accounts. This correspondence between Takeharu's statements and the historical events surrounding the Yamato is remarkable, given his lack of prior exposure to this information. Therefore, this reincarnation case was documented as a verified reincarnation case.

 

 

Thailand Ratana Wongsombat reincarnation case:

 

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

Researcher Robert McLuhan, (Society for Psychical Research, United Kingdom)

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

 

A verified reincarnation case in Thailand. [The small girl who was once an older adult woman.]

 

This case involves a young girl from Thailand who, starting at the age of one, made detailed statements about a previous life as a Buddhist devotee. She also exhibited behaviors that were consistent with the life and practices of a Buddhist devotee.

 

Kim Lan:

Kim Lan Prayoon Supamitr was born in Bangkok in 1894 to a Chinese father and a half-Chinese mother. She was wealthy but unhappily married, with a daughter named Anan. In her later years, religion became her dominant focus. She was extremely generous, particularly toward religious causes, and devoted to religious practices, living a virtuous lifestyle in terms of food and appearance.

 

At age 43, she underwent three abdominal operations. In 1958, after separating from her husband, she became a lay meditator at Wat Mahathat, a well-known temple in Bangkok, where she shared a small hut with a nun named Mae Chee Chan for three years. When the hut was needed for a monk, she moved to a house in the Banglampoo district of Bangkok. Her health declined, and she later visited Sir Racha for a ceremony related to a hospital wing she had helped fund. After falling ill there, she was admitted to the hospital and passed away from a hemorrhage following liver surgery at the age of 68.

 

Ratana Wongsombat:

Bangkok is the capital and most populous city of Thailand.

 

Ratana Wongsombat was born in Bangkok on May 3, 1964, and was adopted at birth. At eleven months old, she began asking her adoptive father to take her to Wat Mahathat, a local Buddhist temple. When they visited, she led the way to the building housing Buddha's relics without guidance and demonstrated knowledge of proper Buddhist worship gestures and greetings, calling a senior monk "Achan" (teacher).

 

Ratana then claimed to have lived a previous life as a Chinese woman named Kim Lan. She described her time meditating at Wat Mahathat in a green hut, mentioned having a daughter with a name that sounded like "lee" who visited her, and said she had lived in Sir Racha and later in Banglampoo, where she became ill, had abdominal surgery, and died. She also stated that her ashes were scattered.

 

During another visit to Wat Mahathat, Ratana pointed out the hut where she had lived and recognized a nun named Mai Chee Chan, claiming to have once lived with her. Her father later confirmed these details with the nun, who had indeed lived with a woman named Kim Lan. In a formal test, Ratana identified Mai Chee Chan from a group of nuns and said, "Do you remember me? I am Kim Lan." She also recognized monks, commented on gifts she had given them, and identified places in the temple, including a room she said had once been a kitchen.

 

Ratana frequently spoke of Kim Lan's daughter, with whom Kim Lan had a close bond, but made no mention of Kim Lan's estranged husband. The daughter, Anan Suthavil, was the manager of the Sri Racha branch of Bangkok Bank. Anan often visited Bangkok and Wat Mahathat to see her mother, but was unaware of Ratana or her family.

 

Ratana expressed a strong desire to visit Sir Racha and reproached her father for not taking her sooner. When she was five, in 1969, they finally visited Kim Lan's former home in Sir Racha. Upon arrival, Ratana cried but did not recognize Kim Lan's husband, and it is uncertain if she recognized Anan. However, Ratana showed strong affection toward Anan and was very reluctant to leave. Anan noted that Ratana spoke to her as if she were the adult and Anan the child. This convinced Anan that Ratana was her mother reborn. Ratana remained uninterested in Kim Lan’s husband and, although she wished to see Anan again, she did not want to see him.

 

Ratana’s Statements:

Investigators recorded 41 statements and recognitions made by Ratana regarding the life of Kim Lan, most of which were verified. Key statements include:

 

- "She had built the hotel in Sri Racha." This referred to a residence built by Kim Lan's daughter and son-in-law, to which Kim Lan contributed ideas, though not financially. After her death, it was converted into a hotel.

- "Her daughter's name had the sound 'lee' in it." Anan’s original name was Malee, changed to Anan when she was four or five—a fact known only to Anan's parents and herself.

- "She had donated certain rooms at the Somdet Memorial Hospital in Sri Racha." During a visit, Ratana identified the rooms Kim Lan had donated. She also ran ahead to the hospital's coffee shop, a favorite spot of Kim Lan's, where she had drunk coffee on the day of her operation.

- “Her ashes were not buried under the Bo Tree at Wat Mahathat but were scattered.” Kim Lan’s will requested that her ashes be buried under the tree, but Anan scattered them instead because of the tree roots—a fact only Anan knew.

- “At age six, Ratana attended the opening of a meditation center donated by Anan.” Ratana insisted the land for the center had been hers in a previous life, and Anan confirmed that the property had indeed been in Kim Lan's name.

 

Ratana’s Behaviour:

Ratana mainly spoke about her previous life at night, between praying and going to sleep. During these times, her demeanor seemed more mature than during the day when she acted like a normal child. Though she showed little emotion when discussing her past life, she was persistent in asking to visit Wat Mahathat and Sir Racha. During her visit to Sir Racha, she was reluctant to leave.

 

Both her father and Anan noted that Ratana spoke with confidence about her previous life. Though she was hesitant to talk to others about her memories, she corrected her father when he made mistakes while recounting them. On her visit to Kim Lan's former houses in Sir Racha, Ratana walked around as if she were familiar with them, saying, "I have come to my house. I will not go back to Bangkok because this is my old house."

 

At Wat Mahathat, Ratana astonished her family with her knowledge of Buddhist customs, despite never having been to a temple before. She correctly divided her donations between crippled and healthy beggars, bought offerings without instruction, and knew the correct gestures and order of worship. She led her family to the building where Buddha's relics were kept, positioned offerings properly, and recited what seemed to be Buddhist verses, though she had not been taught any.

 

On another visit, Ratana expressed a desire to meditate in the Relic Shrine. Her father later found her in the half-lotus meditation posture, having sat in that position for half an hour, observed by a curious crowd. No one had instructed her to do so, and her father was certain she had never seen this posture before.

 

Ratana continued to show maturity in her religious practices, regularly worshipping and bowing to a Buddha image before bed until the age of five. While her father was a devout Buddhist, none of the other children in the household practiced worship.

 

In contrast to the modest circumstances of the Wongsombat family, Ratana displayed behaviors and attitudes of a wealthy person. She often asked for money to give to the poor and requested the best food and clothing for herself. She demonstrated knowledge of prices and values, and when sick, she would request injections—an expensive form of treatment available primarily to the wealthy at the time.

 

Ratana's father noted that she had a loud voice, which he believed was characteristic of Chinese women. Anan had similarly complained about her mother’s loud voice. On two occasions, Ratana used Chinese words, such as calling Kim Lan’s husband "Gong" (the Chinese word for "grandfather"), a term Kim and her household had used for him.

 

Stevenson's Analysis:

No written record of Ratana's statements existed before her family began verifying them. Investigators Francis Story and Ian Stevenson got involved when Ratana was about four and a half years old, by which time her father had verified some of her statements about Wat Mahathat. However, at that point, Ratana had not yet visited Sir Racha or met Kim Lan's family. Stevenson interviewed informants within ten days of her first visit.

 

Stevenson found it unlikely that Ratana could have obtained her detailed knowledge of Kim Lan's life and death through normal means. There was no known mutual acquaintance or other source that could have provided such information to her family. As an alternative paranormal explanation, Stevenson considered the possibility of extrasensory perception (ESP) between Ratana and the monks at the temple, with her father acting as a telepathic link due to his frequent visits to the temple.

 

Stevenson pointed to Ratana’s behavior, such as her deep interest in religion and her precocious knowledge of Buddhist rituals, noting that such behavior would be highly unusual in a fourteen-month-old child but could be consistent with the idea that she was remembering the life of Kim Lan.

 

However, Stevenson also entertained the possibility that Ratana’s parents might have encouraged her identification with Kim Lan. He suggested that having a child claim the identity of a devout and generous Buddhist woman like Kim Lan could enhance a family's reputation in Thailand. Stevenson concluded that this case could support the hypothesis that information about deceased persons might be obtained through ESP, after which the parents may encourage their child’s identification with the deceased.

 

Ratana's Later Life:

Stevenson made six additional visits to Ratana's family between 1971 and 1980. Early in this period, Ratana remained deeply engaged in religious practices, meditating daily and chanting before bed. After these rituals, she would often still talk spontaneously about her previous life as Kim Lan. However, by 1977, when she was nearly thirteen, Ratana had stopped speaking spontaneously about the past life and had ceased meditating, citing a lack of time, though she continued to show a strong interest in religion.

 

During a meeting arranged by Kim Lan’s daughter, Anan Suthavil, Ratana was cordial but did not exhibit the same affection she had shown in her younger years. By 1980, at age sixteen, Ratana stated that she no longer remembered her past life and did not wish to discuss it any further. The book 'Cases of the Reincarnation Type, Vol. IV: Twelve Cases in Thailand and Burma' by Ian Stevenson (1983, University Press of Virginia, Charlottesville, Virginia, USA) contains full scientific research information about this specific reincarnation case, along with 11 other reincarnation cases in Thailand and Burma.

 

 

 

 

 

 

South Africa Vashnee Rattan reincarnation case:

 

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

 

A verified reincarnation case in South Africa. [The South African girl, who had a past life in Zimbabwe.]

 

In the 1970s, Dr. Ian Stevenson, a professor and scientist at the University of Virginia, USA, investigated an intriguing reincarnation case in South Africa. The subject of this case was a girl named Vashnee Rattan, who resided in the town of Verulam with her parents. Verulam is a small town in the province of KwaZulu-Natal, South Africa.

 

Early Claims:

Around the age of five, Vashnee began making extraordinary claims about a previous life. She insisted that her parents were not her real parents and that the house she was living in was not her real home. She stated that her "real" family lived in Newlands, a neighborhood in Harare, Zimbabwe. Vashnee claimed that she was the daughter of a brother of Rabbi Bagwandeen, a prominent attorney and leader of the Natal Indian Congress.

 

Initial Investigation:

Vashnee's parents were puzzled and skeptical of their daughter's claims. However, her insistence and the specific details she provided led them to investigate further. They discovered that the Bagwandeen family had indeed lost a young daughter named Renuka some years earlier. Renuka had died at the age of nine after a brief illness.

 

Visit to Newlands:

Vashnee's parents decided to take her to Newlands to test her claims. Despite never having visited the town or the Bagwandeen family's house before, Vashnee was able to guide her parents directly to the correct house. Upon entering the house, she accurately pointed out the room that Renuka had occupied. She also perfectly described the dresses that Renuka used to wear, as well as a doll that was the dead girl's favorite toy. The Bagwandeen family confirmed the accuracy of Vashnee's statements, leaving her parents and the family astonished.

 

Further Investigation and Verification:

News of Vashnee's past life claims and the initial verification of her statements reached Dr. Ian Stevenson, who was conducting research on reincarnation cases. Compelled, Stevenson traveled to South Africa to investigate further. He interviewed Vashnee, her parents, and the Bagwandeen family, documenting their statements and cross-verifying the facts.

 

Vashnee provided additional details about Renuka's life, including specific events and memories that only Renuka could have known. She also exhibited certain behaviors and preferences that were similar to Renuka's, further strengthening the case for reincarnation.

 

Other Information:

Vashnee's extraordinary claims and the evidence supporting them attracted significant media attention. Local newspapers in South Africa featured her story, and in 1977, the international magazine FATE published an article about her case. The magazine, known for exploring the world's mysteries, highlighted the intriguing details and the potential evidence for reincarnation in Vashnee's account.

 

Moreover, Vashnee became the subject of intense study by academics at the University of KwaZulu-Natal and other institutions. Researchers meticulously examined her rebirth case, attempting to explain the uncanny similarities between her statements and Renuka's life. The case of Vashnee Rattan remains one of the most compelling reincarnation cases from Africa, captivating both the public and academic communities.

 

 

Indian Sunita Singh reincarnation case:

 

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

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 described her own murder by her daughter-in-law and whose birthmarks matched her past life's wounds.]

 

Sunita Singh was born in August 1967 in the small village of Fatehpur Ghani, located in the Mainpuri District of Uttar Pradesh, India. Her parents, Jagdish Singh and Savitri Devi, were cultivators of the Thakur caste. Sunita was their oldest child, with two younger siblings. Her birth was uncomplicated, but she was born with striking birthmarks: an extensive port-wine stain on her upper right chest and right arm, and three smaller birthmarks on the lower part of her right neck and upper chest.

 

Notable Statements Of Sunita Singh:

- "He is my son." (Referring to Ranvir Singh during her first visit to Majhola)

- "I am Ranvir's mother."

- "My daughter-in-law cut me."

- "I tried to open a door, but the daughter-in-law closed it again and in doing so crushed my right arm and made it bleed."

- "I could not escape, and someone then struck me on the neck and I died."

- "My chest was pierced with a sword."

- "She got me cut." (When she first saw Ram Dulari's daughter-in-law)

- "She might kill me again." (When she saw Ram Dulari's daughter-in-law during a condolence meeting)

- "I just remained in Majhola." (When asked where she had been between Ram Dulari's death and her present birth)

- "These are my grandsons." (Referring to Ranvir's sons during her second visit to Majhola)

- "He was my chacha [father's younger brother]." (Referring to Lakhan Singh)

- "He is my uncle." (Referring to Jai Kumar and Mashan Singh, in a loose expression)

 

When Sunita was about three years old, she began to speak clearly. Around this time, her paternal grandmother, Bitto Devi, took her on a social visit to the neighboring village of Majhola. During this visit, Sunita noticed a man and said, "He is my son." She also gave the man's name, Ranvir. This remark caused a stir among the villagers of Majhola, leading to quarrels. Bitto Devi brought Sunita back to Fatehpur Ghani, but the incident sparked Sunita's memories of a previous life.

 

Sunita started talking about how she had been murdered by her daughter-in-law in a previous life. She described details of the murder, saying that her daughter-in-law had "cut" her. She mentioned trying to open a door to escape, but her daughter-in-law closed it and crushed her right arm, causing it to bleed. She said she couldn't escape and someone struck her on the neck and chest with a sword, leading to her death.

 

Verification of Wounds:

The case came to the attention of Balram Shastri, a government officer and part-time journalist who had an interest in such cases. He visited Fatehpur Ghani and took Sunita (with her father) on a second visit to Majhola. During this visit, Sunita again recognized Ranvir as her son and made several other recognitions.

 

Dr. Ian Stevenson and Dr. Satwant Pasricha, researchers from the University of Virginia, began investigating the case in October 1976. They interviewed Sunita's family and villagers from Majhola. They also obtained a report of the postmortem examination of Ram Dulari, the woman whose life Sunita claimed to remember.

 

The postmortem report, dated March 29, 1961, showed injuries that corresponded to Sunita's birthmarks. Ram Dulari had been killed with a sword, resulting in multiple wounds on her neck, chest, and fingers. The wounds described in the report matched the locations of Sunita's birthmarks. The extensive nevus flammeus on Sunita's chest and arm corresponded to the blood left on Ram Dulari's body when it was cremated without washing off the adherent blood.

 

Behavior Related to the Previous Life:

Sunita exhibited several behaviors related to her past life. She had a marked fear of Ram Dulari's daughter-in-law. During her first visit to Majhola, she became frightened when she saw this woman and said, "She got me cut." On another occasion, when Bitto Devi took Sunita to Majhola for a condolence meeting, Sunita clung tightly to her grandmother and said, "She might kill me again." Savitri Devi, Sunita's mother, said that each time Sunita saw Ram Dulari's daughter-in-law, she became so distraught that she developed a fever.

 

Sunita also had a phobia of knives and darkness. Her mother confirmed this, while her father initially did not remember it. Sunita showed ambivalent behavior towards Ranvir Singh. On two occasions, she threw away money offered by him, but she also hospitably asked her grandmother to prepare food for him when he visited their home.

 

Attitudes of the Adults:

Sunita's family was not eager to promote the case. They were concerned about Ranvir's offer of money and land to Sunita and feared that the previous family might take her away. Her paternal uncle advised the suppression of her memories, and her parents adopted the measure of tapping her on the head every Saturday and Sunday, believing this would induce amnesia.

 

Ranvir Singh, Ram Dulari's son, had mixed attitudes towards Sunita's claims. He initially offered her money and talked of giving her some land but later became uncooperative. He even suggested the case was a hoax but later acknowledged that Sunita must have told her parents something about a previous life.

 

Investigations, Recognitions, Verifications and Evidences:

Dr. Stevenson and Dr. Pasricha conducted thorough investigations, including interviews with Sunita's family, villagers from Majhola, and obtaining the postmortem report of Ram Dulari. They found a correspondence between Sunita's birthmarks, statements, and behaviors and the life and death of Ram Dulari.

 

Sunita made several recognitions during her visits to Majhola:

1. Ranvir Singh: Recognized as her son during her first visit to Majhola; gave his name and recognized him again during her second visit.

2. Grandsons: Recognized Ranvir's sons as her grandsons during her second visit to Majhola.

3. Jai Kumar: Recognized as an "uncle" (village uncle).

4. Mashan Singh: Recognized as her "brother" (in a loose expression).

5. Lakhan Singh: Recognized as her "chacha" (father's younger brother) or "uncle" (village uncle).

6. Ram Dulari's Daughter-in-law: Recognized and feared; stated that this woman "got me cut" and "might kill me again."

 

The verifications included:

1. Birthmarks: Correspondence between Sunita's birthmarks and the wounds described in Ram Dulari's postmortem report.

2. Postmortem Report: Injuries described in the report matched the locations of Sunita's birthmarks.

3. Witness Testimonies: Villagers from Majhola, including Lakhan Singh, confirmed details of Ram Dulari's murder and Sunita's recognitions. Sunita's family members provided consistent accounts of her statements, behaviors, and birthmarks.

 

Other Information:

Sunita stated that she just remained in Majhola when asked where she had been between Ram Dulari's death and her current birth. She mentioned that she stayed in the village during the time between her death and her this new human birth, indicating that she as a ghost lingered in the location of her past life.

 

Whether due to her family's discouragement or other reasons, Sunita stopped talking about the previous life when she was about seven years old. However, her phobias and dislike for Majhola persisted. She suffered from poor health, including a serious illness with a high fever around the age of eight. She continued in school but was behind her peers and was removed from school on the grounds that she could not benefit from further attendance.

 

By the age of 21, Sunita was married but had no children. She was spending much time with her parents due to treatment for "fits" that could be epileptic or hysterical. She said she no longer had a phobia of knives and could use kitchen knives, but she was still distressed to see dead animals that had been cut up. She also had a persistent fear of darkness and liked to have a lamp burning in the room where she slept.

 

 

Ghana Ama reincarnation case:

 

Independent researchers and English language media.

 

A verified reincarnation case in Ghana. [The child whose birthmarks matched her past-life identity.]

 

Ghana, officially the Republic of Ghana, is a country in West Africa. In 2001, an intriguing case of reincarnation emerged in Ghana, involving a 6-year-old girl named Ama. This story captivated the attention of researchers and the public alike due to the detailed and verifiable nature of Ama's claims about a past life.

 

Ama was born in a small village near Accra, the capital of Ghana. Her family had no history of reincarnation claims or spiritual practices. At the age of 6, Ama began to share memories of a life she claimed to have lived in a different region of Ghana. Her family was initially skeptical but became increasingly convinced as Ama provided more specific and consistent details.

 

Notable Statements of Ama:

- "I used to live in Keta."

- "I had a husband and children there."

- "I died during childbirth."

- "There is a big market near my house."

- "The river flows close to where I lived."

- "My house was near a big tree."

- "I miss my children so much."

- "I want to go back to Keta to see them."

- "I feel so sad when I think about my past life."

- "I want to take care of my children."

- "I can show you where my house was."

 

Past Life:

Ama claimed to have lived in Keta, a coastal town in the Volta Region of Ghana, about 150 kilometers away from her current home. Keta is the capital of the Keta Municipal District. She described her past life as a woman who had died during childbirth. Her memories included detailed descriptions of the region, specific landmarks, and the names of individuals she had known.

 

Ama provided intricate details about her past life in Keta. She described the layout of the market, the flow of the river, and the location of her house near a big tree. She also mentioned the names of her husband and children, as well as other individuals she had known. These descriptions were remarkably specific and consistent over time.

 

Ama's memories were accompanied by strong emotions. She often cried and expressed a deep longing to see her past-life children. Her emotional attachment to these memories was notable and contributed to the persuasiveness of her claims. Her family, initially skeptical, became more convinced as they observed the emotional intensity and consistency of her recollections.

 

Family Investigation:

To verify Ama's claims, her family decided to take her to Keta. Upon arrival, Ama was able to identify the market and the river she had described. She also led her family to a specific house near a big tree, which matched her previous descriptions. Her ability to navigate the area with ease, as if she had lived there before, astonished her family and the researchers who accompanied them.

 

Recognition of People and Places:

Ama not only recognized specific landmarks but also identified individuals she claimed to have known in her past life. She recognized her past-life husband and children, as well as other people from the region. These individuals confirmed that Ama's descriptions of their past interactions were accurate. The family in Keta also confirmed that they had lost a family member who matched Ama's descriptions and who had died in childbirth.

 

Behavioral Traits:

Ama exhibited behaviors that were unusual for a child of her age but consistent with her claims. She showed maternal behaviors towards her alleged past-life children and demonstrated knowledge of Keta and its customs that she had not been exposed to in her current life. Her behavior and personality sometimes reflected aspects of her claimed past life, such as a deep connection to the region and its people.

 

Physical Markings:

In some reincarnation cases, physical markings or birthmarks are believed to provide scientific evidence of past lives. Ama reportedly had certain birthmarks (physical characteristics) that matched the descriptions of the person she claimed to have been in her past life. These markings were seen as potential links between her current and past identities.

 

Investigations:

Ama's case was investigated by researchers interested in reincarnation claims. They conducted interviews with individuals from the region she described, cross-referencing her stories with local knowledge and historical records. The researchers noted the emotional intensity of Ama's memories, the accuracy of her descriptions, and the consistency of her recollections over time. They concluded that Ama's case was one of the most compelling cases of reincarnation they had encountered. Ama's family had no prior connection to Keta, and Ama had not been exposed to information about the town through any known means.

 

Ama's case gained significant media attention. It sparked discussions and debates about the possibility of reincarnation and the nature of consciousness. The case also attracted the interest of researchers, psychologists, and spiritualists, leading to further studies and analyses of similar phenomena.

 

 

 

 

Vietnam Ca Hieu’s Daughter reincarnation case:

 

Researcher L. Chau, (Independent researcher and scholar, Vietnam)

 

A verified reincarnation case in Vietnam. [The girl who spoke of her past life just before burial.]

 

Vietnam is a Southeast Asian country famous for its beaches, rivers, Buddhist pagodas, and vibrant cities. It shares land borders with China to the north and Laos and Cambodia to the west, as well as maritime borders with Thailand via the Gulf of Thailand, and with the Philippines, Indonesia, and Malaysia through the South China Sea.

 

In 2010, ‘The Vietnam Post’ published an extraordinary story about a reincarnation case that occurred twenty years earlier in southern Vietnam. The story revolves around two villages—Tan Viet in Dam Doi district and Vinh My in Bac Lieu province—and captured widespread attention due to its remarkable nature. At the center of the tale is a young girl who, after her death, returned to life, claiming to be the reincarnated daughter of Mr. Ca Hieu, a farmer from Tan Viet village.

 

The Death of Mr. Ca Hieu’s Daughter:

In 1990, Mr. Ca Hieu, who lived with his family in Tan Viet, faced a great tragedy. His 19-year-old daughter had fallen gravely ill. Despite every effort to save her, she succumbed to her sickness and passed away, leaving her family devastated. She was buried according to local customs, and her family began the long process of grieving.

 

A Strange Revival in Vinh My Village:

Approximately 100 kilometers away from Tan Viet, in Vinh My village of Bac Lieu province, another family was dealing with a similar tragedy. At around the same time above mentioned Mr. Ca Hieu’s daughter passed away, a young girl in Vinh My also fell gravely ill. Her parents watched helplessly as she too seemed to slip away, and her death was pronounced. The family prepared to bury her, following the customs of the region.

 

But just before the burial, something inexplicable happened. The girl suddenly revived—she began breathing again and opened her eyes, stunning her family. She told her parents, “This is not my home. My real home is in Tan Viet village, and my father is Mr. Ca Hieu.”

 

The girl’s insistence on returning to Tan Viet grew stronger. Her parents, shocked and worried, initially dismissed her statements, fearing that she was suffering from some form of delirium or madness due to the illness. But the girl was resolute. She described Mr. Ca Hieu’s home with incredible detail and urged her family to take her there, claiming that she was his daughter, reborn in this new body. She said, “You are not my mother and father.”

 

Her persistence left her family with no choice but to heed her request. In an effort to bring her some peace and possibly uncover the root of this strange behavior, her parents agreed to travel the 100 kilometers to Tan Viet village, located in Dam Doi district, a place they had never visited.

 

The Journey to Tan Viet Village:

As they neared Tan Viet, the girl’s family became increasingly anxious. Upon arriving at the coach station, they were unsure of the directions. But to their astonishment, the girl knew the way. She confidently led them down the streets and pathways until they reached Mr. Ca Hieu’s house, a place she had never seen in her current life but seemed to recognize from memory.

 

When the family arrived at the home of Mr. Ca Hieu, the scene became even more surreal. The girl ran into the house, immediately recognizing every corner as if she had lived there her whole life. Without hesitation, she embraced Mr. Ca Hieu and said, “Dad, it’s me!”

 

Mr. Ca Hieu and his wife were completely bewildered; they did not recognize the girl, who was a total stranger to them. The room was filled with confusion as the girl’s parents explained the situation: she had been on the brink of burial in Vinh My village, had miraculously revived, and was now claiming to be Mr. Ca Hieu’s dead daughter.

 

The girl moved around the house with surprising familiarity, identifying objects, locations, and family members by name as if she were Mr. Ca Hieu’s daughter. Her accurate recognitions left Mr. Ca Hieu’s family increasingly astonished and made it hard for anyone to dismiss her claims.

 

It was as if the soul of Mr. Ca Hieu’s daughter had truly found its way into the body of the girl from Vinh My. Despite the two families’ bewilderment and initial skepticism, the reunion was too powerful to deny.

 

The case of Ca Hieu's daughter is one of Vietnam's most intriguing reincarnation stories, often viewed by locals as evidence of life after death. Even after many years, the events of that day in 1990 continue to spark discussions about the mysteries of reincarnation.

 

‘The Vietnam Post’ is a mainstream style newspaper. The Vietnam Post's 2010 article provided details about this significant event, ensuring that the story of Ca Hieu’s daughter remains alive in the public awareness. Those who witnessed the reunion firsthand in Tan Viet have no doubts that they saw something extraordinary—something beyond explanation.

 

The girl’s biological father from Vinh My said; “I did not know what to believe. One moment, my daughter is dead, and the next, she tells me she belongs to another family. But when I saw her in that house, calling another man ‘Dad,’ I could not deny the truth in her words.”

 

Mr. Ca Hieu was quoted as saying; “I was confused at first, but the more I listened, the more I believed. She remembered things that only my daughter could know. Even if I didn’t understand how, I believe it was her spirit in that girl.”

 

 

Turkish Kemal Atasoy reincarnation case:

 

Dr. Jürgen Keil, Parapsychologist and Psychologist, (Germany and Australia)

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

 

A verified reincarnation case in Turkey. [The Armenian man who became a Turkish man.]

 

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

 

Turkey is a country primarily located in West Asia, with a smaller portion in Southeast Europe. It shares borders with several nations, including Georgia, Armenia, and Greece. The capital city is Ankara, while Istanbul serves as the largest city and economic hub. Istanbul, which straddles both Europe and Asia, is the most populous city in Europe. Turkey is a Muslim country practicing Islam.

 

Kemal Atasoy was a Turkish Alevi boy who vividly remembered being an Armenian man living in Istanbul. His case is notable for the long distance between where he died and was reborn, and for the 50-year gap between the two lives. At the age of six, Kemal's memories were still clear, and he provided detailed accounts that were documented by researcher Jürgen Keil before they were verified.

 

Kemal Atasoy was born in 1991 in Hatay, Turkey, to an upper-middle-class Alevi family, a Shia Muslim sect where some believe in reincarnation, particularly in south-central Turkey. His father was an accountant, and the family had a diverse circle of friends. At two and a half years old, Kemal began speaking about a previous life. While his parents, familiar with Alevi beliefs, listened with tolerant interest, they didn't place much importance on his statements or attempt to verify them, nor did they discuss his memories much outside the family.

 

Parapsychologist Jürgen Keil learned about Kemal Atasoy’s case through his interpreter, who knew the family and mentioned their research on children with past-life memories. Kemal’s father revealed that his son had such memories, prompting Keil to visit their home. During the interview, Kemal, who was six at the time, provided detailed recollections of a previous life as an Armenian Christian man named Karakas, living in Istanbul. He described living in a large house and being shot, with his wife somehow involved in his murder. Despite having no connections to the life Kemal described, his parents listened. Keil was impressed by Kemal's clarity and confidence, noting that unlike many cases where children forget details over time, Kemal was the primary informant for his case. The details of the case were later published in a journal paper co-authored by Keil and Jim B Tucker.

 

Statements:

Keil recorded the following statements upon his first meeting with Kemal, before he went to Istanbul to undertake their verification. Two or three years previously, Kemal’s father had gone to Istanbul on business twice, but on neither occasion did he seek to determine the accuracy of his son’s memories.

 

Kemal told Keil that:

 

- He had lived and died in Istanbul.

- His house was next to Aysegul’s house.

- His house was large.

- His house had three stories.

- His house was at the water’s edge.

- Boats were tied up at the house.

- A church was at the back of the house.

- His family name was Karakas.

- He was Armenian.

- He was a Christian.

- He was married.

- He had children.

- He was rich.

- He often carried a substantial leather bag.

- He lived in the house during only part of the year.

- His wife and children had Greek first names.

- He was called Fistik.

- His wife had something to do with his death.

- He was shot with a pistol but did not die immediately.

- He knew Aysegul.

- He was married in Bodrum (a city on the Turkish coast, about 430 km from Istanbul).

- His youngest son died as a rally car driver.

 

Verification of Kemal’s statements involved several steps. Kemal had described his previous home in Cengelkoy, Istanbul, where Keil found a three-story house next to the house of Aysegul, an art dealer who had fled Turkey. The house's features matched Kemal's description, including its location facing the Bosphorus Strait and a Greek Orthodox Church behind it.

 

Identifying the former occupants proved challenging. Initially, no Armenians were known to have lived there, but eventually, an elderly local confirmed that an Armenian had resided in the house. Further investigation revealed from a local historian that an Armenian Christian named Karakas, who dealt in leather goods and had a Greek Orthodox wife, had lived there. The historian also noted that Karakas died around 1940 or 1941, with rumors suggesting his wife might have been involved in his death.

 

Keil later met locals who confirmed the house had belonged to Karakas’s wife's family and that the family had stayed there after his death. Efforts to obtain official documents were unsuccessful due to lost records and the emigration of Greek Orthodox families. Records from the Armenian Church were lost in a 1957 fire, and newspaper searches yielded no information due to the focus on wartime events.

 

Keil was able to fully verify most of Kemal's statements about his past life as Karakas, but some details remained unconfirmed or only partially verified:

 

- Names: While Kemal described Karakas’s wife and children as having Greek names, Keil couldn't identify them. The Greek Orthodox background made this plausible.

- Nickname: Kemal referred to Karakas as "Fistik," which means "nice man" in Armenian. Keil couldn’t find anyone who recalled this nickname being used for Karakas.

- Death Details: Kemal said Karakas was shot but didn’t die immediately. Keil couldn’t confirm this detail.

- Acquaintance with Aysegul: Initially doubted due to the timelines, Keil later discovered that Aysegul lived next door to Karakas as a child, making the acquaintance plausible.

- Marriage Location: Kemal mentioned being married in Bodrum. A historian recalled a wedding in Istanbul, making an earlier ceremony in Bodrum possible but unverified.

- Son’s Death: Kemal mentioned Karakas’s youngest son died as a rally car driver. However, based on the historian’s timeline, the son would have been too young at Karakas’s death for this to be accurate.

 

After Keil gathered information about Karakas, he revisited Kemal, then eight years old. He showed Kemal a photograph of Karakas's house, and Kemal recognized it, claiming he could identify his room. By this time, however, Kemal had begun to forget details from his earlier memories and did not respond to new information about Karakas.

 

Regarding birthmarks, Kemal had a noticeable birthmark on his chest that he said corresponded to the bullet wound from his past life. This type of birthmark, observed in about 35% of cases involving past-life memories, usually mirrors the location and appearance of wounds from previous lives. Kemal's birthmark, which he started talking about at age three, was no longer visible by the time Keil met him. This scientific evidence suggests that consciousness can survive death and be reborn, as taught by the Buddha.

 

Keil observed several notable aspects in Kemal’s case:

 

 

 

 

 

 

 

Vitor Visoni critiqued various aspects of Keil’s investigation into Kemal’s case, and Keil and Tucker provided responses:

 

 

 

 

 

 

Despite these critiques, Visoni acknowledged the strength of Kemal’s case, a view shared by Keil and Tucker.

 

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Indian Ramoo and Rajoo Sharma reincarnation cases:

 

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

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

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

Dr. Nicholas McClean-Rice, Psychiatrist, (United States of America)

 

2 verified reincarnation cases in India. [The twins who were cruelly murdered in their past lives.]

 

In this Indian reincarnation case, twin boys remembered the lives of two men, who were also twins, and had been violently murdered. The boys not only had memories of their previous lives but also had birthmarks corresponding to the nature of the violent deaths of the men they remembered.

 

Ram Narain Diwedi (Ramoo) and Shesh Narain Diwedi (Rajoo), twin brothers born in August 1964 in Sham Nagara, Uttar Pradesh, India, were the children of an Ayurvedic physician and his wife. Their mother had dreams of two children before and during her pregnancy, which were later interpreted as foretelling the birth of the twins.

 

When the twins were three years old, they ran toward a highway, claiming they were going home. Later that year, they touched the feet of a stranger passing through their village, an unusual gesture for someone they didn’t know. When questioned by their uncle, they explained that they recognized the man as someone from Uncha Larpur, a village where they claimed to have lived before. The twins then said that in their previous lives, Ramoo had been named Bhimsen and Rajoo had been named Bhism Pitamah.

 

The twin boys described having been murdered by a man named Jagannath, with whom they had a quarrel. According to their account, Jagannath pretended to reconcile and invited them to his house in Kurri, another village. There, despite his seemingly friendly demeanor, they were attacked by multiple men, overpowered, and killed.

 

Around 1971, when news of the twins' memories reached Uncha Larpur, relatives of the murdered twins, Bhimsen and Bhism Pitamah Tripathi, along with other villagers and the alleged murderers, traveled to Sham Nagara to see Ramoo and Rajoo. The twins were able to recognize many of these individuals.

 

Ian Stevenson, a pioneer in reincarnation research, learned about the case in late 1971 while investigating other cases at a nearby police station, which had records of the double murder. His assistant, LP Mehrotra, visited Sham Nagara and Uncha Larpur in July 1972 to gather statements from key informants. Stevenson himself traveled to the area in March 1973 to review court records and interview Ramoo, Rajoo, their parents, their paternal uncle, the murdered twins’ older brother and mother, and others connected with both sets of twins.

 

Later, Mehrotra and reincarnation researcher Erlendur Haraldsson interviewed Ramoo and Rajoo’s teacher and conducted psychological tests on Ramoo and a peer matched for age, sex, and social status. However, the study was never published due to unforeseen circumstances. Mehrotra also corresponded with the murdered twins’ older brother to clarify details. In October 1974, Stevenson interviewed both Ramoo and Rajoo, who were now nine years old, as well as a man who had been their friend. Stevenson included the case in his 1975 book ‘Cases of the Reincarnation Type: Volume I: Ten Cases in India’.

 

In October 1974, Indian reincarnation researcher Satwant Pasricha conducted additional interviews with the twins. Later, in 1983, Pasricha and Nicholas McClean-Rice researched the twins' development at the age of nineteen and determined through blood tests that the twins were dizygotic (fraternal).

 

Stevenson's investigation faced challenges due to the father of Ramoo and Rajoo trying to suppress their memories through physical beatings. When that approach failed, the father instructed the boys not to share their memories with anyone outside the family. Although exceptions were made for Stevenson and Mehrotra to assist with the investigation, the boys may have been less open than they might have been otherwise.

 

Bhimsen and Bhism Pitamah Tripathi:

 

Bhimsen and Bhism Pitamah Tripathi, born in 1935 to a farming family of the Brahmin caste, were also twins, like Ramoo and Rajoo. Upon their father’s death, his land was divided equally between the twins and their brother. Bhimsen, who was literate and worked part-time as an assistant secretary in Uncha Larpur, and his twin brother were inseparable until they married about a year apart. Bhimsen and his wife had three children, while Bhism Pitamah and his wife had one.

 

Bhimsen and Bhism Pitamah Tripathi were known to be good-natured, loving, strong, and brave, described by Stevenson as individuals who "did not make trouble nor run from it." During the murder trial, it was suggested that they might have been police informers, which could have created enemies. However, Stevenson found a more likely motive to be a dispute over a land boundary with Jagannath and Raja Ram from Kurri, which led to the twins damaging some of their property. About a month later, Jagannath and Raja Ram invited the twins to Jagannath’s house under the guise of reconciliation, which ultimately led to the twins' murder.

 

Bhimsen and Bhism Pitamah were last seen alive on April 28, 1964. Their bodies, bound with ropes and showing signs of strangulation, were discovered in a well on May 2. Due to decomposition, the pathologist could not determine the exact cause of death. The police arrested nine individuals known to be enemies of the twins, but because the witnesses were likely involved in the crime, the prosecution could not gather enough evidence, leading to the acquittal of all the suspects.

 

According to Stevenson’s account, based on information from those who heard the murderers boast about their crime, the victims were initially attacked with a blinding, corrosive liquid thrown into their eyes. While one twin managed to escape, he either waited outside or returned to help his brother and was recaptured. The twins were then restrained with poles across their torsos and legs and strangled with a post from a cot pressed against their throats. After being thrown into a watercourse, the bodies were retrieved and subsequently dumped into a well for better concealment.

 

Ramoo and Rajoo’s Statements:

 

Observers noted that Ramoo shared more past-life memories than Rajoo, a pattern that Stevenson found typical in twin cases he studied. Stevenson compiled both twins' statements and recognitions into a table, listing accurate or mostly accurate details verified either by family members of Bhimsen and Bhism Pitamah (sometimes second-hand) or by police records.

 

- They had a brother named Chandra.

- They lived in Uncha Larpur (Ramoo remembered this).

- They had studied under the teacher Thakur Tilak Singh in the village of Marhana (this was only true of Bhimsen).

- Ramoo’s previous person had married a girl from Atrauli and had a son named Drona (his full name was Dronacharya).

- Rajoo’s previous person had married a girl from Bahawalpur and had a son named Netra Kishore.

- The twins and Chandra had co-owned sixty bighas (about 35 acres) of land (Chandra said they had owned sixty bighas, then revised his estimate to fifty).

- Bhimsen had a ring and watch, which he kept in a box along with cash and a pistol (Ramoo remembered this; Chandra said he didn’t have the pistol but also that he could have had property without Chandra knowing).

- They had two guns, one licensed and one unlicensed (Chandra denied this), and one of them was hung on a peg in the inner room of the house, along with a belt of cartridges.

- They had beaten up policemen (this was likely a boast based on a quarrel with police at which no blows were actually exchanged).

- Jagannath and Raja Ram were from Kurri, where Jagannath was a village ‘grandfather’, a dominant or important person.

- At the house where they were murdered, Jagannath was very friendly and gave them milk.

- As they were drinking it, they were attacked, and ‘something poisonous in a bottle’ was thrown at them.

- One of the twins escaped (there was some confusion as to which one), but returned, seeing his brother was being killed, and they were then both attacked.

- Their bodies were put into a sack and thrown into a well (the sack is incorrect).

- They named Raja Ram and Hori Lal as two of the murderers (these men were two of the nine arrested).

 

Ramoo and Rajoo recognized several individuals from Uncha Larpur, including Shiv Narain (the man whose feet they had touched), their former brother, mother, two former sisters, two of Bhimsen’s sons, Bhism Pitamah’s son, and a friend. Some of the alleged murderers also visited, and Ramoo and Rajoo recognized them, although Stevenson could not obtain details about this encounter. He speculated that the murderers might have been driven by a mix of anxiety and curiosity to see the reincarnations of their victims. Although Ramoo and Rajoo’s father claimed not to fear reprisals from the murderers, Stevenson learned from the twins' uncle that both parents were actually concerned about potential repercussions.

 

Birthmarks and Appearance:

Both Ramoo and Rajoo had unique birthmarks that Stevenson had not encountered in his study of about two hundred reincarnation cases. These marks were streaks of increased pigmentation, about two millimeters wide, running horizontally across their torsos and abdomens in an irregular pattern. Their mother and paternal uncle reported that these marks were present from birth. The exact nature of the marks left by the killing of the Tripathi twins was never determined due to the decomposition of their bodies.

 

Stevenson initially thought that the birthmarks on the twins might correspond to either the poles used to pin them down or the ropes used to bind their bodies. After further investigation, he concluded that the marks were more likely related to the poles.

 

Bhimsen, the taller of the Tripathi twins, was recalled by Ramoo, who was also the taller of the Sharma twins at the time of the investigation.

 

Behavioural Signs:

 

From an early age, the twins showed a strong desire to return to Uncha Larpur and often talked about their past lives when visitors from their former village were present. They exhibited some of the combativeness characteristic of their previous selves; for instance, they threatened someone who taunted them about a past-life defeat and, in another incident, Ramoo had to be restrained from throwing a brick at a person from Uncha Larpur whom he felt had insulted him.

 

When the twins were with their former children, they acted in a paternal manner, referring to them as "son." They expressed concern about their previous house falling into disrepair and were moved to tears upon meeting their former mother, who also wept. The twins were very close and preferred to do everything together, mirroring the close bond that Bhimsen and Bhism Pitamah had shared.

 

Stevenson noted that Sham Nagara and Uncha Larpur were about sixteen kilometers apart, with limited communication between them. Sham Nagara had only around a hundred residents and was too small to attract visitors from other villages. While members of the two families might have met in a nearby town for shopping, Stevenson found no evidence of frequent contact that would explain how the twins could have obtained such detailed information through normal means.

 

Stevenson concluded that the two families had no prior acquaintance and that no one else could have passed information to Ramoo and Rajoo without their family being aware. He assumed that news of the murder would have reached the other village before the twins began discussing it. Although the twins' uncle claimed this was not the case, their mother acknowledged having heard of the murder but had not connected it to her twin sons until they started talking about it.

 

Stevenson observed that the Sharma family did not seek publicity for the case; instead, they attempted to suppress it out of concern for reprisals from the murderers. This concern ruled out attention-seeking or profit as motivations for any potential fraud. Ramoo and Rajoo were only eleven years old when Stevenson published his study.