Lebanese Nazih Al-Danaf reincarnation case:

 

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

 

A verified reincarnation case in Lebanon. [The boy whose wife from a former life recognized that this child was truly her husband.]

 

Nazih Al-Danaf, as a boy in Lebanon, remembered the life of an armed bodyguard who was assassinated. Professor Erlendur Haraldsson from the University of Iceland investigated the case, which was remarkable for the extensive and accurate details. The bodyguard’s widow and children became convinced that Nazih was their husband and father reborn.

 

The Druzes, who follow the Druze religion, are primarily based in Lebanon but also reside in Syria, Jordan, and Israel. The religion is often considered a sect of Islam, originating in the 11th century, though some view it as an independent faith. Druzes have distinct scriptures and do not follow the five central tenets of mainstream Islam. About 10% of Druzes undergo religious training and are initiated into the religion's secretive ancient scriptures, dedicating themselves to a life of abstinence and virtue. Their scriptures include elements from Greek philosopher Plato, who wrote about reincarnation. Reincarnation is a key belief in Druze religion, and children's past-life memories are taken more seriously than in many other cultures, leading to numerous reincarnation case investigations among the Druzes.

 

Fuad Assad Khaddage was born in 1925 in Kfarmatta, Lebanon, and had two brothers, Ibrahim and Adeeb. After school, he worked at an orphanage before embarking on a 30-year career at the Druze Centre in Beirut, where he served as both manager and a bodyguard for the Druze spiritual leader. Fuad was known for his courage, strength, and honesty. He had eight children with his first wife, Fida, and another five with his second wife, Najdiyah. On July 22, 1982, Fuad was murdered along with two gate-guards by three unidentified assailants who broke into the centre. The autopsy revealed he was shot twice at point-blank range, with fatal wounds to his head and neck.

 

Nazih Al-Danaf, born on February 29, 1992, was living in Baalchmay, Lebanon, when researchers Erlendur Haraldsson and his collaborator Madj Abu-Izzeddin learned about him. At eight years old, Nazih had stopped spontaneously mentioning his past life, a common occurrence after age five, and only spoke about it when prompted. Despite this, he still recalled details of his violent death and described himself as having been qabadai.

 

Nazih Al-Danaf began making unusual statements at just eighteen months old, according to his mother, Naaim Al-Danaf. He would say things like, "I am not small, I am big. I carry two pistols. I carry four hand-grenades. I am qabadai. Don’t be scared by the hand-grenades. I know how to handle them. I have a lot of weapons. My children are young and I want to go and see them."

 

Nazih Al-Danaf also expressed a desire to return to his previous home to retrieve papers related to money he was owed. He made comments to his mother, such as, "My wife is prettier than you. Her eyes and mouth are more beautiful," and made similar remarks to his older sisters.

 

Nazih’s mother remembered him saying he had many weapons and wanted to bring his father to his house to show them. He also spoke about "my friend the mute," who could use a gun with one hand after losing the use of the other.

 

Nazih recounted details of his death, saying, "Armed people came and shot at us. I also shot at them and killed one. We were shot and later taken by an ambulance." He remembered being given anesthesia in the ambulance and pointed to a spot on his upper arm, saying, "This is where they stuck the needle."

 

Nazih's statements were corroborated by varying numbers of his nine family members, with at least one and sometimes all nine confirming them. His sister Sabrine mentioned that Nazih said his previous name was Fuad.

 

Nazih’s father, Sabir Al-Danaf, recalled Nazih saying his previous house was in Qaberchamoun, a town about eleven miles from their current home. Although Sabir had visited Qaberchamoun before, he knew no one there. Nazih was insistent on traveling there, even threatening, "If you don’t take me there I am going to walk there."

 

When Nazih was six, his parents agreed to take him to Qaberchamoun. On the way, Nazih identified a road that he claimed led to a cave. At the intersection of six main roads in Qaberchamoun, he directed his father to take one road and then turn onto a forked, upward road. They reached the road Nazih described but had to stop because it was steep and slippery from water. Nazih then ran off to find his previous home, with Sabir following him.

 

While Nazih and his father, Sabir, searched for the house, Nazih’s mother, Naaim, and his siblings waited by the car. They inquired with Kamal Khaddage, the man washing his car, who turned out to be the son of Fuad Assad Khaddage. Kamal later described to Haraldsson how they asked if he knew someone who had been shot, mentioning that he had carried handguns, grenades, and owned a red car. Recognizing the description fit his father, Kamal called his mother, Najdiyah. Nazih and Sabir eventually rejoined the group.

 

Najdiyah recounted that while she was picking olives in the garden, her children called out to her, saying a boy claimed to be their father and asked her to come see if he recognized her. When Najdiyah approached, she informed Nazih's mother that her husband had died in the war. Upon seeing Najdiyah, Nazih appeared to recognize her and examined her closely. When Kamal asked Nazih if Najdiyah was his previous wife, Nazih smiled.

 

To test if Nazih was truly her deceased husband reincarnated, Najdiyah asked him who had built the foundation of the entrance gate. Nazih correctly answered, "a man from the Faraj family." Inside the house, Nazih entered a room with a cupboard and accurately indicated where he had kept his pistols and other weapons, including the exact spot in the cupboard.

Najdiyah further tested Nazih by asking if she had had an accident in another village. Nazih correctly described that while picking pine cones for the children, she had slipped on plastic nylon and dislocated her shoulder. He recalled that this happened in the morning when Fuad’s father, Assad, was present, and that Fuad had taken her to the doctor after work, who put a cast on her shoulder. Najdiyah also asked about their young daughter’s severe illness, and Nazih accurately said she had been poisoned by Fuad's medication and was taken to the hospital.

 

Najdiyah reported that Nazih asked her if she recalled specific incidents, including being helped by Israeli soldiers who charged their car battery on the way to Beirut, and the night she locked Fuad out of the house because he was drunk, making him sleep on a rocking sofa. He also asked to see the barrel in the garden where he had taught her to shoot, recalling these details accurately.

 

By the end of the visit, Najdiyah and Fuad's five children were convinced that Nazih was the reincarnation of Fuad, given his extensive and accurate knowledge of Fuad's life.

 

Najdiyah showed Nazih a photograph of Fuad and asked who it was. Nazih replied, "This is me, I was big but now I am small."

 

Nazih and his current-life family visited Fuad's younger brother, Sheikh Adeeb, in Kfarmatta. Sheikh Adeeb recalled seeing a boy run toward him, calling him "my brother Adeeb," and hugging him. Nazih commented on the winter weather, advising Adeeb to cover his ears, and then stated, "I am your brother Fuad." When asked for proof, Nazih correctly identified a handgun he had given Adeeb as a Checki 16, a rare and valuable model in Lebanon.

 

Nazih accurately identified Fuad’s father’s house and Fuad’s first home, noting that the wooden ladder there had been made by Fuad. He recognized Fuad’s first wife, Fida, and correctly identified her as ‘Im Nazih’ (mother of Nazih), because her first-born son by Fuad was also named Nazih. When shown a photograph of Fuad with his two brothers, Nazih correctly identified all three men and also recognized their father in another photo. Later, Sheikh Adeeb visited Nazih in Baalchmay with a handgun, asking if it was the one Fuad had given him. Nazih correctly said it was not. Sheikh Adeeb recalled that the reunion was very emotional, filled with many hugs and tears.

 

Nazih’s family observed that he was unusually fearless for a young child and exhibited behaviors reminiscent of Fuad. He would sometimes try to take a cigarette from a box and wanted whisky when he saw others drinking it. These behaviors were most pronounced during the period when he frequently talked about his past life, just before the visit to Qaberchamoun.

 

Haraldsson visited Lebanon six times between August 1988 and March 2001 to study children who recall past lives. He selected several children from the Druze community, including Nazih, for detailed investigation. Haraldsson first met Nazih in May 2000, when he was eight. In his case report, Haraldsson emphasized the exceptional aspects of Nazih’s case, particularly the number of witnesses to his statements before the search for the deceased individual began.

 

In his scientific investigation, Haraldsson employed methods developed by Ian Stevenson. During three trips to Lebanon in 2000 and 2001, he and Abu-Izzeddin conducted individual interviews with Nazih’s mother, father, six sisters, and one brother. Each family member was interviewed separately and asked only to report their own observations, not what others had described. They were interviewed multiple times, with several months between each session.

 

The next steps in the investigation involved verifying what had already been confirmed before Haraldsson's study and critically assessing that verification. Haraldsson and Abu-Izzeddin visited Fuad's family twice to gather detailed information. They then compared Nazih's statements with known facts about Fuad's life and character, as remembered by his family and associates. To further validate the case, they traveled from Baalchmay to Qaberchamoun twice to recreate the journey that Nazih’s family had taken him on to meet Fuad’s former family.

 

Of the 23 statements recalled by Nazih’s family, 17 clearly matched details from Fuad Assad Khaddage’s life. Exceptions included Nazih’s memory of receiving anesthesia in the ambulance, which conflicted with the autopsy report stating that Fuad died instantly from a neck wound. It was also doubtful that Fuad killed one of the attackers, as all assailants escaped, despite rumors of a shoot-out. Additionally, while the ‘mute friend’ was known to Adeeb, there was no evidence that the man had any issues with his hands, and Haraldsson could not verify this through the man’s relatives.

 

Some details could not be verified. Haraldsson could not confirm the debts owed to Fuad, which might have been information Fuad did not share with his wife or other family members. Nazih’s comments about his wife's beauty were subjective, but Haraldsson, upon reviewing a wedding photo, also considered her beautiful.

 

Haraldsson argues that the specificity and volume of Nazih's statements, along with his recognition of family members, make coincidence highly unlikely. Despite the absence of physical signs or intermission memories, the consistent reports from multiple witnesses support the case and argue against fantasy or fraud. While reincarnationist cultures may be more open to such claims, Haraldsson notes that accepting a young stranger as a deceased loved one requires more rigorous evidence. Both Najdiyah and Adeeb tested Nazih's knowledge skeptically and found his statements convincing.

 

Haraldsson reported that after the reunion, the two families maintained an affectionate relationship with occasional visits. Reflecting on the case fifteen years later, he stated, "No case that I have investigated equals it in how perfectly the remembered statements fit the facts in the life of the previous personality."

 

 

Sri Lanka Dilukshi Nissanka reincarnation case:

 

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

 

A verified reincarnation case in Sri Lanka. [The girl who refused her mother and father.]

 

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

 

Veyangoda is a small town in the Gampaha district of Sri Lanka. It is surrounded by lush greenery and is known for its rich cultural heritage. Dilukshi Nissanka, born in October 1984 in Veyangoda, Sri Lanka, began speaking about a previous life at the age of two. She claimed to have lived in a village about 80 miles away and described her death by drowning in a stream. Dilukshi refused to address her parents as mother and father, despite their attempts to suppress her statements. She insisted on not recognizing them as her parents and repeatedly asked to be taken to her previous mother.

 

When Dilukshi was nearly five, her parents sought help from a relative, BA Sunil, who contacted the Venerable Sumangala, an archaeologist and abbot of the Dambulla rock temple. Sumangala instructed Sunil to document Dilukshi’s statements, which Sunil did from memory. Despite making inquiries in the Dambulla area, no matching deceased child was initially found.

 

However, a journalist named HW Abeypala published an account of Dilukshi’s claims in a newspaper on September 10, 1989. Dharmadasa Ranatunga from Dambulla read the article and recognized the details as matching those of his daughter, Shiromi Inoka, who had drowned in 1983, one year before Dilukshi was born. Ranatunga contacted Dilukshi’s father and sent a letter to Sumangala.

 

Shortly after, Dilukshi’s parents took her to Dambulla, accompanied by the journalist Abeypala. With Sumangala and Ranatunga, they traveled to Ranatunga’s home, guided by Dilukshi, who recognized objects and people there, convincing the Ranatunga family that she was the reincarnation of their daughter.

 

Erlendur Haraldsson, a reincarnation researcher, later investigated the case, obtaining documents that recorded Dilukshi’s statements before the connection to the previous personality was established. He found minor discrepancies between different accounts but concluded that most of Dilukshi’s 22 statements were verified. Haraldsson published his findings in a journal and a book titled ‘I Saw a Light and Came Here,’ co-authored with James Matlock. Dilukshi’s story was also featured in the documentary ‘Past Lives: Stories of Reincarnation’ by Storyhouse Productions in Washington, DC, which was shown worldwide.

 

Dilukshi’s Statements:

Dilukshi’s statements, as published in the Weekend newspaper, were as follows:

 

 

Verification of Dilukshi Nissanka's Statements:

The verification process for Dilukshi Nissanka's claims involved meticulous cross-checking of her statements with actual details from the life of Shiromi Inoka, the girl she claimed to be in her previous life. Here’s a breakdown of the key verifications:

 

1) "My mother lives in Perawatte in Dambulla."

- No village named Perawatte existed, but Mrs. Ranatunga confirmed that Shiromi sometimes called her home Perawatte due to the abundance of fruit trees, particularly gova (guava) trees, nearby. A young relative, Wimala Amarakone, corroborated that Shiromi referred to an area with many gova trees as Perawatte.

 

2) "My brother and I fell into the stream and I came here (was reborn)."

- Shiromi drowned in a nearby canal, three yards wide, while bathing with other children. Though Shiromi's brother was present, he did not fall into the canal.

 

3) "A stream with a footbridge over it skirts the paddy field near the house."

- A footbridge existed near Ranatunga’s paddy fields at the time of Shiromi’s accident, although it had been replaced by the time of Haraldsson’s visit.

 

4) "Our house is near Heenkolla’s boutique. We used to buy provisions in Heenkolla’s shop."

- The shop, run by a man nicknamed Heen Malle (thin boy), was located near the path to Ranatunga’s house. It was closed due to lack of business but had been open during Shiromi’s lifetime.

 

5) "My mother lives in Perawatte in Dambulla. She lived near Dambulla."

- These statements accurately described that Shiromi lived near Dambulla but not in Dambulla town.

 

6) "The roof of our house could be seen from the small Dambulla rock."

- There was a small rock near the Ranatunga home, referred to as "the small Dambulla rock" by Shiromi, from which the roof of the house was visible.

 

7) "We played on the smaller rock. I played shopkeeper in our boutique. There was a little doll in our boutique."

- Shiromi’s mother confirmed that the children often played on a low rock near the house and played "boutique."

 

8) "One day I climbed the Dambulla rock and my brother and I fell down."

- While specific incidents weren't remembered, Shiromi’s parents confirmed that they often visited the Dambulla rock temple.

 

9) "There is a public drinking cistern at Dambulla temple."

- A drinking cistern was indeed located near the start of the path to the Dambulla temple.

 

10) "I went to school by van. Father took me in the van to school."

- Though Shiromi's father did not own a van, a relative with a van might have occasionally taken Shiromi to school.

 

11) "I have friends and we have been to Colombo."

- Shiromi’s parents confirmed a visit to Colombo when Shiromi was about four or five years old.

 

12) "My father is owner of a metal quarry. My father has a large stone quarry in Dodamwatte."

- Shiromi’s father worked in a tile factory. The statement about a "place where work is being done on stones" may have been a child’s interpretation of the factory.

 

13) "Father is fair in complexion. Mother was very fair, younger brother is very dark."

- Haraldsson did not find any noticeable difference in the complexions of the Ranatunga family members.

 

14) "She (Dilukshi) was known as Suwanna."

- Shiromi’s name was different, although both names start with an 's' sound.

 

15) "My mother was Swarna (I cannot remember my father's name)."

- Shiromi’s mother was named Zeila, which differs from Swarna.

 

16) "My mother wears a housecoat with beautiful buttons."

- Shiromi’s mother confirmed this, noting that the housecoat style was uncommon in the area.

 

17) "My brothers, Mahesh (elder) and Thushara (younger), are waiting for me in our boutique."

- Shiromi’s brother was named Manju Siri, but there was a boy named Mahesh (nicknamed malle) in the neighborhood, and a school friend named Thushara.

 

18) "Two children fell into the stream while playing near the footbridge."

- No specific verification was found, but it was possible.

 

19) "My mother is not like you, aunt (present mother). She loves me very much."

- Dilukshi often referred to her present mother as "aunt," a common trait among children recalling past lives.

 

20) "On the road near the house goes the bus to Sigiriya."

- The road to Sigiriya does indeed pass near the Ranatunga home.

 

21) "Father had plenty of money."

- While Shiromi's father was not wealthy, this could reflect a child's perception.

 

22) "She was in fifth grade."

- Shiromi was actually in the third grade at the time of her death.

 

23) "In the house there are two dogs."

- Shiromi’s mother confirmed they had two dogs.

 

Additional verified statements included descriptions of dark patches in the stream, the presence of a mosquito net in the bedroom, and specific knowledge of the area and family life. Overall, the verification process demonstrated significant consistency between Dilukshi’s statements and the real-life details of Shiromi Inoka, strengthening the case for her reincarnation.

 

Evaluation of Dilukshi Nissanka's Reincarnation Case:

The evaluation of Dilukshi Nissanka’s case focuses on the extent to which her statements about a past life correspond to the life of Shiromi Inoka, the only person identified who could potentially match Dilukshi's claims. Shiromi died one year and a week before Dilukshi was born, making her a plausible candidate for the past life Dilukshi described.

 

Verifiability of Statements:

- Objective Facts: Some of Dilukshi’s statements are objectively verifiable, such as descriptions of locations, family members, and specific events. These are either right or wrong based on available evidence.

- Subjective or Minor Events: Other statements, such as Shiromi playing boutique, having a doll, or slipping at the Dambulla temple, are either too general or too minor to be reliably verified. These could be true for many children and might not be remembered by witnesses.

 

Assessment of the 22 Verifiable Items:

- Exact or Partial Correspondence: Haraldsson concluded that 12 of the 22 potentially verifiable items (items 1, 2, 3, 4, 5, 6, 7, 9, 10, 12, 13, and 19) either exactly or partially matched Shiromi’s life.

- Incorrect Statements: Four items (15, 16, 18, and 20) were found to be definitely incorrect.

- Uncertain Verifications: The remaining items could not be definitively verified or disproven.

 

Comparison with Other Reincarnation Cases:

- Location and Places: Statements about specific locations and places tend to be more reliably verified, as seen in other reincarnation cases.

- Mode of Death: Details about the mode of death, particularly when it is violent and occurs at a young age, often match between the child’s claims and the deceased person’s life.

- Rejection of Present Parents: It is common in reincarnation cases for the child to reject their current parents, as Dilukshi did by refusing to call them mother and father and instead referring to them as aunt and uncle.

 

Significance of the Case:

- The case is especially significant because Dilukshi’s statements were documented before any verification attempts were made. This reduces the likelihood of retrospective bias or influence from those trying to match the statements with a real-life person.

 

Overall, while some of Dilukshi’s statements remain unverified or incorrect, the number of accurate or partially accurate statements that match Shiromi’s life is compelling. This, combined with the documentation of her statements prior to investigation, makes the case a noteworthy example in the study of reincarnation.

 

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

 

 

 

 

 

 

 

 

 

Brazil Simone reincarnation case:

 

Researcher Hernani Andrade, (Brazilian Institute for Psychobiophysical Research, Brazil)

 

An international reincarnation case in Brazil. [The girl who feared airplanes and spoke italian language.]

 

Before learning about this rebirth case, it is important to know that international reincarnation cases are hard to verify because they involve two different countries. This reincarnation case spans two different continents.

 

The case of Simone has been extensively documented and analyzed, providing valuable insights into the phenomenon of reincarnation. This case exemplifies a model featuring manifestations of xenoglossia, where the subject speaks a language they have not learned in their current life.

 

In October 1969, Engineer Jerônimo Borges Júnior informed researchers about a little girl named Simone who exhibited memories of a previous life. According to her grandmother and parents, Simone, at the age of two, referred to several episodes that occurred in Rome during World War II. She also spoke words in Italian, a language she had not learned. Intrigued, the researchers sought permission from Simone's family for interviews and research.

 

On February 19, 1970, the researchers made their first contact with Simone's family. They were welcomed warmly and received full cooperation. Simone's mother, D. Zenaide, provided a handwritten report, and her grandmother, D. Augusta, shared a diary detailing Simone's reincarnatory memory manifestations. The diary was photocopied for further analysis.

 

Simone's family belongs to the middle class of São Paulo, Brazil. Her parents, Divaldo and Zenaide, are educated and hardworking individuals. Simone is the firstborn, with two younger sisters, Solange and Sueli. Her grandmother, D. Augusta, is a midwife and social worker, playing a significant role in the family. The family environment is harmonious, full of affection and attention.

 

Simone was born at 9 a.m. on March 20, 1963. D Augusta's diary details begins with the birth of Simone on March 20, 1963. Simone was born healthy and normal but exhibited unusual behavior from a very young age. When D. Augusta held her for the first time, she spontaneously said, "Amore mio" (my love) in Italian, despite not knowing the language. This detail is interesting because D. Augusta is of Portuguese descent and does not speak Italian.

 

The Fear of Airplanes and the First Words in Italian:

One of the most striking behaviors Simone exhibited was her intense fear of airplanes. This fear was evident from her early days and persisted for a long time. Even as she grew older, Simone showed a lot of concern about airplanes and hated movies depicting aerial bombardments. Her repulsion revealed a kind of intense discontent: "Is it possible they still do this today?" she exclaimed upon seeing a film where military planes were dropping bombs.

 

D. Augusta recounts several instances where Simone expressed fear of airplanes, only calming down when spoken to affectionately. At two years old, Simone spoke perfectly well and constantly played while talking. She often used Italian words and expressions without having learned them. For example, she said, "Mamina, today I am felice!" (happy) and "Io parlo" (I speak).

 

More Words in Italian:

Gradually, Simone began adding more Italian words to her vocabulary. She referred to her sister as "mia sorela" (my sister) and her doll as "mia bambina" (my baby). She also mentioned "Capitólio" (Capitol), which she may have pronounced as Campidoglio, a hill in Rome. Simone's use of Italian words was recorded in D. Augusta's diary, revealing that the Italian language was unknown in Simone's home.

 

The Little Friends of Simone's Former Personality:

Simone often talked about her friends from her previous life. She mentioned a friend named Afonsa Dinari, who took care of her and other children who did not have mothers. Simone described Afonsa as having long black hair and referred to her as "Bambola, bambina, Amore mio." She also mentioned other friends like Regina, Rosana, Cecília (pronounced Tchitchila), and Tita.

 

An Airplane Destroys the Bridge:

Simone recounted a story about a bridge that was bombed by an airplane. She described how the sun's reflection off the metal made her close her eyes. One day, an airplane dropped a bomb, destroying the bridge and leaving little pieces of metal on the ground. Simone insisted on pronouncing "metalzinhos" (little metal pieces).

 

The Friend Afonsa Dinari and the "Salvatόrio" – The Chewing Gum:

Simone described the place where they sheltered as having a kitchen with no roof, all broken, even the walls. She mentioned that they received gum from the American soldiers, which was strictly prohibited in her current home due to a tragic incident involving a neighbor's child. Simone also described the milk bottles from the shelter, comparing them to empty penicillin bottles.

 

The Calendar:

On January 1, 1967, Simone immediately recognized the engraving of a calendar page showing the ruins of the Roman Forum located in Campidoglio. She exclaimed, "It was here! This is the Capitol. This was the house I lived in, and this was the school. I played jumping on these stones!" The fact that they recorded the name of the place as they heard it is a positive point, revealing that D. Zenaide and D. Augusta were not familiar with matters concerning the city of Rome.

 

The Bomb Explodes:

One of the most dramatic episodes Simone recounted was the death of Afonsa Dinari. She described how a boy brought a pen-like object that turned out to be a bomb. The bomb exploded, injuring Afonsa in the head and causing Simone to hide in a corner. Simone then described how she and Afonsa started going up, up, high up, suggesting their deaths and subsequent ascent.

 

Some Memories:

 

1. Xenoglossia: Simone began to pronounce words in Italian language from the age of two, including but not limited to "mammina," "felice," "io parlo," "mia sorella," "mia bambina," "avviamo," "bambola," "Capitólio," "no molesta," "pesta dura," "sparpagliata," "lúcido," "lusca, lusquinha," "pane," "panetto," "andiamo," "amore mio," "maccheroni," "salvatorio," "roccanini," "vecchiardo," "cupo," "pedomo," and "madonna."

 

2. Recognition of the Capitol: Simone referred to the Capitol several times, describing it as a hill. She immediately recognized the engraving of a calendar page showing the ruins of the Roman Forum located in Campidoglio.

 

3. Fear of Airplanes: From a very young age, Simone manifested an intense fear of airplanes. She expressed terror upon hearing the noise of airplanes passing through the sky.

 

4. Story of the Bridge: Simone recounted a story about a bridge that was bombed by an airplane, describing the little pieces of metal left on the ground.

 

5. Friend Afonsa Dinari: Simone described Afonsa Dinari as her friend who took care of her and other children. She mentioned that Afonsa had long black hair and referred to her as "Bambola, bambina, Amore mio."

 

6. Death of Afonsa Dinari: Simone described how a boy brought a pen-like object that turned out to be a bomb. The bomb exploded, injuring Afonsa in the head and causing Simone to hide in a corner.

 

7. Little Friends: Simone mentioned other friends like Regina, Rosana, Cecília (pronounced Tchitchila), and Tita. She described how Cecília was very disobedient and always ran away.

 

8. Chewing Gum: Simone described how the children at the shelter received gum from the American soldiers. She mentioned that it was strictly prohibited in her current home due to a tragic incident involving a neighbor's child.

 

9. Milk Bottles: Simone compared the empty penicillin vials with the milk bottles from the shelter.

 

10. Death of Tita: Simone described how Tita was injured in the leg and later died. She described the burial scene in her own way.

 

11. Good Boys: Simone mentioned two good boys who came from a large path, possibly referring to one of the wide roads that surround or lead directly to the Capitol.

 

12. Theft Attempt: Simone recounted a story about two audacious boys who tried to steal money and a ring from Afonsa Dinari to buy bread.

 

13. Gennaro: Simone described Afonsa Dinari's husband, Gennaro, who provided food for the children. She mentioned that he brought wine for them to drink with the macaroni.

 

14. Gum: Simone described how the children at the shelter received gum from the American soldiers.

 

15. Cappelletti: Simone recognized cappelletti but called it by a different name, roccanini.

 

16. Kitchen: Simone described the kitchen in the house where they lived as having no roof, with everything broken, even the walls.

 

17. Reluctance to Talk: As Simone grew older, she began to hesitate to talk about the events revealed in her early childhood. She expressed fear of being taken back to Rome.

 

18. Birthmarks: Simone had an oval-shaped mark on her right thigh and a bony depression on her head, possibly related to injuries suffered in her previous existence.

 

19. Research in Italy: Several attempts were made to discover people related to Simone's previous personality in Italy, but none were successful.

 

20. Episode in 1973: D. Augusta reported an episode that occurred in 1973 when Simone was ten years old. Simone watched a television program about the rise and fall of the Third Reich and expressed surprise that she was already in her current life.

 

From D. Augusta's diary:

 

“On a beautiful day at the beginning of April, I was holding Simone in my lap, sitting in a rocking chair by the open window; Simone was quietly nursing from the bottle while I looked at Zenaide lying in bed, suffering so much pain... Just then, a large airplane flew across the blue sky making a huge noise. Simone, very frightened, stopped nursing and looked at me as if asking for help.”

 

“At two years old, Simone spoke perfectly well and constantly played while talking. She talked and gestured a lot... One day, in the morning, before Zenaide took Simone out of her crib, she was awake and said: ‘Mamina, today I am felice!’ – pronouncing ‘felice’ in Italian. Zenaide laughed and replied: ‘Felitche?’ On the same day, in the afternoon, I arrived here to see my granddaughters, and at the same time, the laundress arrived. Zenaide then told us what Simone had said: ‘Today I am felitche!’ The laundress, laughing, said: ‘But nobody here speaks Italian!’ and Simone, looking at us, replied: ‘Io parlo’ (sic).”

 

“Simone was playing with her cousin Jussara in the yard. I was nearby. An airplane roared across the sky. Simone, somewhat scared, said to her cousin: — ‘I’m afraid of the airplane!’ The brave cousin replied: — ‘I’m not!’ I got closer to Simone, holding her hand and said to her: — ‘Simone, that airplane that passed is from the good guys; it’s used to take people on trips; it’s not like the one you saw at the Capitol, you know?’ – ‘That’s right, grandma, and at the Capitol, the airplanes dropped bombs this big’ (she spread her arms to show the size of the bombs) ‘and then on the ground, there would be a bunch of little metal pieces that hurt people. One day Simone told us that a girl who fought a lot with her was hurt in the thigh with those little pieces of metal and was taken to the emergency room. – ‘Why?’ I asked her. — ‘To heal her leg.’ — ‘And who healed her?’ – ‘Well, the doctors from the United States.’”

 

Easter Sunday – April 1966. (Simone’s age is 3 years and 1 month):

 

— “We were all gathered at home: Zenaide, Divaldo, Solange, Neusa, Fausto, Beto, Valkýria, Beto’s girlfriend (whom Simone likes very much), Simone, and me.”

 

— “In the kitchen, I was preparing lunch, while Simone, always very talkative, was cleaning some lids, chatting away. The kitchen door was open, and we could hear the roar of a passing airplane…”

 

— “Simone paused for a moment and said, looking right at me: — “You know, grandma, when I was there at the Capitol, a boy came running with a little pen in his hand, but it wasn’t a little pen; it was a bomb that exploded.”

 

— “I felt something indescribable inside me, but I asked: And then?”

 

— “The bomb exploded and hurt my cousin, my friend Afonsa Dinari, in the head, and there was a lot of blood – and Simone was moving her hands on her little head, showing how the blood was falling – and then, realizing now what had happened, I asked again: — And you, dear?”

 

— “I stayed hidden in the corner...’ (and with her little arms squeezed against her chest, she showed pain, fear, and shock).”

 

— “I continued: — And then, dear?”

 

— “Then my friend and I started going up, going up…”

 

— “The stairs of the Capitol? I interrupted.”

 

— “No, grandma, we went up, up, high up.”

 

— “I could take it no longer, with tears in my eyes, I dropped everything and took Simone in my arms, hugging her very affectionately, and I still asked: — And then?”

 

— “Then, I don’t know... I came here...”

 

D. Augusta is Simone's maternal grandmother. Later, Simone’s grandmother and mother obtained better information from her about the bomb the boy brought to Afonsa Dinari.

 

Researchers note that, “The shape indeed resembled that of a fountain pen. This communication was made by Simone on Easter Sunday, in April 1966. Here in Brazil, very few people would have been informed about this type of device intended to terrorize the populations of the allied countries. Simone’s family learned about it through the individual’s own account. When we interacted with them, we noted that they believed it to be an isolated accident involving Afonsa, the boy, and Simone. They did not know, as we also ignored, that it was a more general case related to wartime terrorism. Later, we learned about this detail from World War II and communicated it to Simone’s family, who spontaneously expressed their surprise.”

 

Simone’s mother said; “As Simone grew older, she began to hesitate to talk about the events revealed in her early childhood. She expressed fear of being taken back to Rome. She doesn’t like to talk about that past because she doesn’t like it there. She likes it here, with this mother she has now. Simone says; “It’s this mother that I wanted. I was born here.” It seems to me that Simone suffers when someone refers to the Capitol.”

 

Other Information:

The case of Simone presents a sum of intrinsic evidence that supports the hypothesis of reincarnation. Simone's use of Italian words, her detailed descriptions of events that occurred in Rome during World War II, and her intense fear of airplanes are all consistent with the experiences of a previous personality. While the failure to locate individuals connected to Simone's presumed previous personality may weaken the evidence, the consistency and coherence of her memories suggest that she lived through a real experience in a previous life.

 

 

Finland Marja-Liisa Kaartinen 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)

A verified reincarnation case in Finland. [The girl who had nightmares related to her past life's death.]

 

Rebirth Case Overview:

Subject: Marja-Liisa Kaartinen.

Birth: May 22, 1929, in Helsinki, Finland.

Remembered Previous Life: Eeva-Maija Kaartinen, her older sister who died 6 months before Marja-Liisa's birth.

 

In the chilly city of Helsinki, Finland, a baby girl named Marja-Liisa Kaartinen was born on May 22, 1929. Her birth brought both joy and a sense of mystery to her family, as she entered the world just six months after her older sister, Eeva-Maija, had passed away.

 

Eeva-Maija Kaartinen was born on August 17, 1923, in the northern Finnish city of Oulu. She was the only daughter in a family with three older brothers. Eeva-Maija was a unique child with distinct preferences and habits. She disliked eating, often hiding her food to avoid meals, especially meat and sour milk. However, she loved fish and fresh milk. Eeva-Maija was also passionate about music and dancing, learning to dance the Charleston at a very young age. She had a distinctive coat and a baby carriage promised by her mother, Salli Kaartinen, during her final illness. Tragically, Eeva-Maija succumbed to influenza and died on November 24, 1928, at the tender age of five.

 

Salli Kaartinen was devastated by the loss of her only daughter. Little did she know that her grief would soon be intertwined with a fascinating series of events centered around her new baby, Marja-Liisa.

 

Around the age of two, Marja-Liisa began speaking about a life that seemed to belong to someone else – her late sister, Eeva-Maija. She started asking her mother to call her Eeva-Maija and recognized photographs of her deceased sister, claiming, "These are of me." Marja-Liisa's statements and behavior became increasingly compelling, convincing Salli that her youngest daughter was indeed the reincarnation of Eeva-Maija.

 

Marja-Liisa exhibited an uncanny knowledge of Eeva-Maija's life. While having difficulty eating one day, she asked her mother, "Why don't you say to me what you said to Eeva-Maija: 'Eat, bite, and swallow'?" Salli was taken aback, as she had indeed used those exact words to encourage Eeva-Maija to eat. At around three years old, Marja-Liisa noticed the absence of a servant named Helim during a visit to their summer cabin and inquired about her whereabouts. Helim had left the family's employ the year before Marja-Liisa was born, making this knowledge inexplicable for a child her age.

 

The little girl also demonstrated an extraordinary ability to recognize Eeva-Maija's belongings. At about three years old, she correctly identified her late sister's toys from a mixed trunk, including her doll and balls. Marja-Liisa also claimed Eeva-Maija's coat as her own, excitedly exclaiming, "My coat, my coat!" when she saw the servant bringing it down from the attic.

 

Marja-Liisa's behavior and preferences mirrored those of Eeva-Maija in numerous ways. She spoke in an adult-like manner from a very young age, rebuking her mother for using baby talk. Her eating habits were similar to her late sister's, with a shared dislike for meat and sour milk and a preference for fish and fresh milk. Marja-Liisa also loved music and dancing, spontaneously performing the Charleston at around three years old, much to her parents' surprise.

 

The young girl seemed to identify strongly with Eeva-Maija, often acting as if she were her late sister reborn. She regarded her older brother, who was about seven years her senior, as a peer and expected him to play with her. However, there were times when Marja-Liisa referred to Eeva-Maija as if she were a different person, standing in front of a mirror while wearing her sister's clothes and saying, "Now I want to speak to Eeva-Maija."

 

At around five years old, Marja-Liisa experienced a series of disturbing dreams involving being buried or seeing dead bodies. These nightmares gradually receded after her mother reassured her, but they seemed to be connected to Eeva-Maija's death at the same age.

 

Salli Kaartinen kept written records of Marja-Liisa's statements and behavior, documenting the remarkable events that unfolded before her eyes. She was a Theosophist and believed in reincarnation, having had three personal experiences suggesting possible previous lives. However, she was adamant that the family had not spoken about Eeva-Maija in Marja-Liisa's presence, as they purposefully avoided the topic to ease their grief.

 

Marja-Liisa's Statements and Recognitions:

Self-identification:

-"I am Eeva-Maija." (Around the age of 2)

-"These are of me." (When shown photographs of Eeva-Maija)

 

Knowledge of Eeva-Maija's life:

-"Why don't you say to me what you said to Eeva-Maija: 'Eat, bite, and swallow'?" (Around 2 years old, while having difficulty eating)

-"Where is Helim?" (Around 3 years old, upon noticing a servant's absence at their summer cabin)

-"Where were we when Peter Pan flew?" (Around 4 years old, referencing a movie Eeva-Maija had seen but Marja-Liisa had not)

-"Where is the baby carriage that you promised me?" (Around 4 years old, referencing the promise made to Eeva-Maija during her final illness)

 

Recognition of Eeva-Maija's belongings:

-Correctly identified Eeva-Maija's toys from a mixed trunk, including her doll and balls (around 3 years old).

-"My coat, my coat!" (When seeing Eeva-Maija's coat brought down from the attic).

 

Statements about Eeva-Maija as a separate person:

-"Now I want to speak to Eeva-Maija." (When wearing Eeva-Maija's clothes and looking in the mirror)

 

Statements about memories and emotions:

-Described having dreams of being buried or seeing dead bodies (around 5 years old).

-Remembered recognizing Eeva-Maija's toys and clothes and the pleasure she felt at having those belongings again (at 49 years old).

 

Salli Kaartinen's Observations and Statements:

About Marja-Liisa's speech and behavior:

-"She spoke in an adult manner without going through any phase of 'baby talk'."

-"Marja-Liisa rebuked me for using baby talk, saying, 'Why do you speak like that to me?'"

-"Marja-Liisa had some difficulty in eating, although not as much as Eeva-Maija had had."

-"She also, but again to a lesser extent, sometimes hid her food in order to avoid eating it."

-"Like Eeva-Maija, Marja-Liisa liked to eat fish and fresh milk, but disliked and refused to eat meat and sour milk."

 

About Marja-Liisa's preferences and abilities:

-"Marja-Liisa preferred to play with the old toys that Eeva-Maija had had instead of playing with new toys bought for her."

-"She also liked to put on Eeva-Maija's clothes."

-"Marja-Liisa was as fond of music as Eeva-Maija had been."

-"She also learned to dance almost before she learned to walk."

-"When she was still under 4 years old, her mother said she would teach Marja-Liisa some songs and started to play the piano. Marja-Liisa said that she would dance, and she immediately began to dance the Charleston."

 

About Marja-Liisa's identification with Eeva-Maija:

-"Marja-Liisa asked to be called Eeva-Maija, and in general, she acted as if she were Eeva-Maija reborn."

-"There were times, however, when Marja-Liisa referred to Eeva-Maija as if Eeva-Maija were different from her."

 

About the family's avoidance of discussing Eeva-Maija:

-"I am sure members of the family had not spoken about Eeva-Maija in Marja-Liisa's presence."

-"The family purposefully avoided speaking about Eeva-Maija in an effort to forget about her, presumably to ease their grief."

 

Significant Events:

-Marja-Liisa's nightmares: At around 5 years old, Marja-Liisa had a series of dreams about being buried or seeing dead bodies.

 

Other information:

Dr. Ian Stevenson, a professor and scientist from the University of Virginia, United States of America, first learned about Marja-Liisa's case from Dr. Karl Müller of Zurich, Switzerland. Intrigued by the story, Dr. Stevenson traveled to Helsinki in the autumn of 1963 to investigate the case further. He conducted a long interview with Salli Kaartinen, with Marja-Liisa acting as the interpreter, as her mother did not speak English.

 

During his visit, Dr. Stevenson also had a brief telephone conversation with Marja-Liisa's older brother, Anti Kaartinen. Although Anti did not remember Marja-Liisa's statements and unusual behavior as a young child, he did recall hearing his mother tell friends about these incidents later on.

 

Dr. Stevenson corresponded with Salli Kaartinen about some details of the case and met Marja-Liisa again in 1978. By that time, Marja-Liisa was nearly fifty years old and did not remember anything about Eeva-Maija's life. However, she vividly recalled recognizing her late sister's toys and clothes as a young child and the pleasure she felt at having those belongings again.

 

Marja-Liisa's memories of her past life as Eeva-Maija began to fade when she was around seven years old. Although she did not retain her past-life memories into adulthood, the extraordinary events of her childhood left a lasting impression on her family and those who studied her case.

 

The story of Marja-Liisa Kaartinen is a fascinating and well-documented account of a young girl's apparent recall of a previous life. It is one of many such cases investigated by Dr. Ian Stevenson, offering intriguing insights into the possibility of reincarnation and the mysteries of consciousness that continue to captivate and confound us.

 

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Australia 4-year-old boy reincarnation case:

 

Independent researchers and English language media.

 

An international reincarnation case in Australia. [The Australian boy who remembered his past life in Egypt.]

 

Before learning about this rebirth case, it is important to know that international reincarnation cases are hard to verify because they involve two different countries. This reincarnation case spans two different continents.

 

In Australia in 1990, an unusual story unfolded involving a 4-year-old boy whose identity remains anonymous to protect his privacy. This young boy developed an unusual fascination with ancient Egypt, a topic unrelated to his daily life or his family's interests. He said, "I was a scribe in Egypt." The extent of his knowledge and the specific details he shared soon captivated independent researchers and bewildered his family.

 

The case began when the 4-year-old boy started talking about events, places, and people from ancient Egypt, providing details that were surprisingly intricate. He said that he had lived in ancient Egypt as a scribe. His accounts were vivid and specific, exceeding what one would typically expect from a child of his age. He described his daily routines as a scribe, explaining the process of recording information.

 

The boy's memories extended beyond his profession. He described the layout and atmosphere of his home in ancient Egypt. He recounted details about religious rituals, the clothing they wore, and the environment, including the presence of large statues and carvings that matched those found in Egyptian archaeology. Remarkably, he was able to describe certain hieroglyphs. His family, having no background in Egyptian history, was astonished by his claims.

 

What made this case particularly compelling was the specific knowledge the boy possessed about Egyptian culture, hieroglyphs, and customs, which he seemingly could not have learned from his surroundings or family background. His parents reported that they had not exposed him to books, movies, or other materials related to ancient Egypt that could have influenced him in this way. His memories seemed spontaneous and were often shared without any prompting from others.

 

As the boy's memories began to attract attention, some independent local researchers took an interest in his case. While the case was not investigated as thoroughly as some more famous cases of past life memories, the researchers found that the boy’s statements were striking and difficult to dismiss outright. They attempted to verify his claims by comparing his descriptions with historical records and archaeological findings. While some details matched known historical facts, others were more difficult to verify due to the lack of specific documentation from ancient Egypt.

 

There was no evidence that the boy had been exposed to specific details about Egyptian culture that could have explained his knowledge. This, combined with his age and the spontaneous nature of his recollections, led researchers to suggest that this is an authentic case of past life memory. However, the boy's memories began to fade as he grew older. By the age of 7, he stopped talking about his past life in ancient Egypt altogether. To protect the privacy of the individuals, the names and specific location details are not disclosed to the general public in this reincarnation case.

Hungarian Gedeon Haich reincarnation case:

 

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

An international reincarnation case in Hungary. [The European boy who loved Africa and had African memories of a past life as a member of an African tribe.]

 

Before learning about this rebirth case, it is important to know that international reincarnation cases are hard to verify because they involve two different countries. This reincarnation case spans two different continents.

 

Budapest is the capital and most populous city of Hungary. It is the ninth-largest city in the European Union and the second largest on the Danube River.

 

In the city of Budapest, Hungary, a boy named Gedeon Haich was born on March 7, 1921, to upper-middle-class parents, Subo and Elisabeth Haich. Their only child, Gedeon, would soon reveal extraordinary memories and behaviors that hinted at a past life in a distant African land.

 

Early Indications (Age 4-5):

Gedeon's first signs of past-life memories emerged when he was just four or five years old. While drawing with his cousin, Gedeon consistently depicted human figures with dark brown skin, unlike his cousin's rose-colored figures. Elisabeth suggested that Gedeon make the figures' complexions lighter, but he continued to draw them with dark skin. Around the same time, Elisabeth noticed Gedeon's inexplicable fear of water. When encouraged to swim in a lake near their summer home, he would scream and struggle, refusing to enter the water.

 

Past Life Revelations (Age 6-7):

One day, when Gedeon was between six and seven years old, he posed a surprising question to his mother: "Mama, could it be that I have lived before I became your son?" He then described a life in an African country, with a wife, children, and experiences vastly different from his current surroundings. To illustrate his past life, Gedeon drew two pictures:

 

1) A hut with a conical roof and a peculiar vent for smoke, with a naked woman with long, pendulous breasts in front.

2) A man hunting with a bow and arrow and a boomerang, with a hat on the ground nearby.

 

Gedeon's descriptions and drawings suggested a past life in a tropical region, with details fitting African tribal cultures. He explained that the huts were built by the people themselves, and each person made their own dugout boat for fishing. He mentioned a large river nearby with a monster that could bite people's legs off, which was why he was very afraid of the water. He also recounted a hunting incident where he threw his spear at a large, ferocious beast (sometimes referred to as a tiger), wounded it, and was subsequently attacked and presumably killed.

 

Gedeon mentioned that when he woke up in the morning, he had the feeling that he needed to go hunting to find food for his wife and children, but this feeling disappeared once he opened his eyes and looked around his room.

 

Around the time of his past life revelations, Gedeon demonstrated expert rowing skills without prior training. When the family bought a boat, Gedeon insisted on rowing it himself. Using a single oar, he skillfully maneuvered the boat between other boats and people, surprising his family.

 

Unusual Skills and Behaviors:

At the age of 13, Gedeon climbed a tall poplar tree (estimated to be between 20 and 25 meters high) to build a nest. He climbed down carefully but skillfully, like a small monkey, according to his mother. When asked why he did it, he explained that he could see the whole area marvelously and that he used to climb even higher trees to watch for animals in his past life.

 

At the age of 15, Gedeon asked his mother to buy him a jazz drum. He chose the largest drum in the shop and demonstrated an astonishing skill in playing complex rhythms. After playing a particularly unusual rhythm, he explained that it was a way to send signals and messages over great distances in his past life. He said, "You see, Mama, that's how we could communicate with each other over long distances by sending signals and messages."

 

Elisabeth Haich once asked Gedeon where he had previously lived. He responded by drawing a picture on a piece of paper with a pencil, illustrating a hut with a cone-shaped roof and a unique smoke vent, unlike anything seen in Hungary (Figure 7). In front of the hut, he drew a naked woman with long, pendulous breasts. Nearby, he depicted a body of water with waves and palm trees in the background.

 

Presenting the drawing to Haich, Gedeon explained, "We lived in huts like these that we built ourselves. Each of us also made a boat by hollowing out and carving a tree trunk. There was a large river, but we couldn't go in too deep because of a monster that would bite people's legs. This is why I was scared last year when you wanted me to go into the lake. Even now, I still feel afraid of something biting my legs in the water, though I know it's safe here.

 

"Remember when we bought a boat for the family, and I wanted to row it? You told me I needed to learn, but I already knew how. I could even flip my boat underwater and come back up, still inside. When I took one oar—my arms were too short to handle both—I showed you I could row and maneuver between other boats and people.

 

"The trees weren't like the ones here; they were like these," he said, pointing to the trees in his drawing. He then made another drawing (Figure 8) showing palm-like trees and a figure representing himself, hunting a large bird with a hat nearby.

 

Everything Gedeon drew depicted a typical tropical scene. The figure representing him appeared to be a typical Negro, but the hat seemed out of place, resembling a modern European felt hat. To avoid stimulating fantasies, Haich cautiously asked, "Why did you draw your wife with such long, hanging breasts?" Gedeon looked astonished and replied as if the answer was obvious, "Because that is the way they were. And they are not ugly. She was very beautiful."

 

When asked, "What is the last thing you remember?" he said, "I was out hunting and came upon a tiger. I threw my spear at it, but did not kill it. The tiger jumped on me with the spear still in it. I don't remember what happened then."

 

Notable Quotes from Gedeon:

- "I was in the garden and saw a large black beetle... That made me think that I have already lived once."

- "I can see the whole area marvelously. I can look over everything." (after climbing a tall tree)

- "It’s absurd. A clergyman was telling us that we only live once. I know, however, that we live many times."

- "Do you see, Mama, that is the way we could send signals and messages to each other over great distances." (after playing a complex rhythm on a jazz drum)

 

Persistent Fears and Affinities:

Gedeon talked little about his past life as he grew older, but his mother recorded some further statements. After climbing the poplar tree, he said, "I would like to know who looked out for me when I was in the jungle and climbed trees even higher than this one to watch for animals. Where were you then?" After a clergyman told his class that people only live once, Gedeon said, "It’s absurd... I know that we live many times. It is best, however, among grown-ups, not to say this but to remain quiet."

 

Gedeon's memories of his past life faded over time, but he retained some fear of water. He could swim and did so, but every spring he experienced some fear before making his first dive into unfamiliar waters. This persistent fear made him think that his past life may have ended in drowning, differing from his earlier account of being attacked by a wild beast.

 

Gedeon felt a strong affinity and love for Africa, although he had never visited the continent. He had little interest in reading about or watching films on African life, stating that he already knew better how things were there. He said, "I understand how things truly were there and don't need to rely on the opinions of white men." He also said, "When I do come across accurate accounts, (about Africa) I can't help but weep, even though I try not to." He was an adult when he made this remark.

 

Elisabeth Haich wrote in Einweihung: “I knew that he (Gedeon) had never been able to see a book about Africa. I knew every step he took and how he was occupied.” Elsewhere in the book, she wrote: “He had never been in a motion picture theater and had read no book about Africa.” The family had no social or commercial connections with Africa. Gedeon had never known a Negro.

 

Gedeon’s Physical Appearance:

Gedeon’s irises were blue, and his hair was light brown. His hair was straight, with no hint of the short curls, sometimes referred to as fuzzy hair, that are characteristic of African people. His lips were not thick, unlike those of African individuals. In summary, he resembled a typical European.

 

Investigation and Findings:

Dr. Ian Stevenson, a professor and scientist from the University of Virginia, first learned about Gedeon's case in 1963 after reading Elisabeth Haich's autobiographical book "Einweihung" (Initiation). Intrigued by Gedeon's past life memories, Dr. Stevenson interviewed Elisabeth Haich twice in 1964 and Gedeon Haich once in 1972.

 

Elisabeth Haich showed Dr. Stevenson a "diary" she kept during Gedeon's childhood, as well as his drawings and a cut-out doll he made around the time of his past life revelations. Gedeon's descriptions and drawings suggested a past life in a tropical region, with details fitting African tribal cultures. Elisabeth Haich insisted that Gedeon had no exposure to information about tropical cultures, making it unlikely that his memories and skills were acquired through normal means. Gedeon's physical appearance was typical of a European, with no distinct African features.

 

Other information:

As Gedeon grew older, his memories of the past life began to fade, but the distinctive experiences he had continued to influence his future. During World War II, Gedeon joined the Hungarian Air Force, where he became a pilot. His plane was shot down, and he was wounded, but he survived the war otherwise unharmed. In a surprising turn, Yoga—an Indian practice with no historical connection to Africa—became a central focus of his life, likely due to his mother’s profound interest in it. Following her example, Gedeon became a yoga instructor and established yoga schools across Canada and Europe. Despite his European appearance, his extraordinary past-life memories and skills made his case one of the most intriguing in reincarnation research. Ian Stevenson's book ‘European Cases of the Reincarnation Type’ provides a detailed scientific account of this reincarnation case.

 

 

Myanmar Maung Mon reincarnation case:

 

Researcher Fielding Hall , British official, (Independent researcher and scholar, United Kingdom)

 

A verified reincarnation case in Myanmar (Burma). [The girl with a birthmark who was a grown man in her past life.]

 

In the late 1800s, a British official named Fielding Hall was stationed in Myanmar (then known as Burma). During his time there, he encountered a fascinating case of reincarnation involving a young girl named Maung Mon.

 

Notable Statements of Maung Mon:

- "I was married four times."

- "Two wives died, one I divorced; one was living when I died, and is living still. I loved her very much indeed." (Confirmed that the fourth wife was still living, as Maung Mon mentioned)

- "The one I divorced was a dreadful woman. See, (pointing to a scar on her shoulder), this was given me once in a quarrel. She took up a chopper and cut me like this. Then I divorced her. She had a dreadful temper."

- "But all that was in a former life."

 

Maung Mon was a little girl, around seven years old, living with her parents in a small village in Myanmar. From a very young age, she displayed an unusual skill: she could manipulate the strings of marionette dolls with remarkable ease. This was particularly surprising, as marionette puppetry was typically a skill practiced by men in traveling shows, not something a young girl would be expected to know.

 

When Maung Mon was around four years old, her parents took her to a marionette show. To their astonishment, she recognized the booth and the dolls, claiming they were hers. She knew the names of each doll and even remembered some of the words they used to say in the plays. This was the first time Maung Mon started talking about a life she claimed to have lived before, a life as a man named Maung Mon who worked as a marionette puppeteer.

 

The little girl shared detailed memories of her past life. She said she had been married four times. Two of her wives had died, one she had divorced, and the last one was still living. She spoke fondly of her last wife, saying she loved her very much. But the divorced wife, she said, was a dreadful woman with a terrible temper. To illustrate this, Maung Mon pointed to a scar on her shoulder. She explained that in her past life, this woman had cut her with a chopper during a quarrel, and that's why she had divorced her.

 

Fielding Hall, intrigued by the girl's story, looked into her past life claims. He found that there had indeed been a man as mentioned by Maung Mon who worked as a marionette puppeteer and had been married four times. Remarkably, the man's fourth wife confirmed that she was the much-loved wife the girl spoke of, and she was still alive, just as the little girl had said.

 

The Birthmark:

Moreover, the divorced wife was also found, and she confirmed the story about the quarrel. The scar on the little girl's shoulder was a birthmark, and it corresponded exactly with the wound the man, Maung Mon, had received from his wife during that quarrel. The fact that the girl knew intimate details about this man's life, his marriages, and his work with marionettes was quite extraordinary.

 

However, despite her detailed memories, Maung Mon did not feel the same emotions from her past life. She said that all the loves and hates, the passions and impulses, were all dead. To her, the past life was like a dream, with only broken memories remaining. She loved only her present parents and had no desire to live with her past life's wife.

 

Maung Mon did not recall how she had died in her past life, and she did not mention any memories from the time between her lives (intermission memories).

 

Fielding Hall documented this remarkable case, verifying many of the details provided by the little girl. The case of Maung Mon, with its specific memories, recognitions, and correspondences, remains an intriguing account in the study of reincarnation. The evidence presented in this case offers intriguing support for the possibility of reincarnation.

 

 

Indian Uttara Huddar reincarnation case:

 

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

Dr. V. V. Akolkar (Psychologist, Independent researcher and scholar, India)

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

 

A verified reincarnation case in India. [The modern woman who was entered many years later by an ancient woman who had become an invisible spirit being.]

 

This case is a possession case even though some people categorize it as a reincarnation case. One notable and debated reincarnation or possession case involves Uttara Huddar, an educated Indian woman who, at age 32, experienced a sudden personality shift to that of a rural villager named Sharada, who had lived and died 150 years earlier. This transformation was temporary but recurred intermittently throughout Uttara’s life. Remarkably, during her time as Sharada, Uttara lost her ability to speak her native Marathi and could only speak Bengali, a language she previously knew only slightly but now spoke fluently in an archaic dialect. The case is considered unusual for an adult reincarnation and has been interpreted variously by investigators and parapsychologists, with some suggesting psychological or psychic explanations.

 

The Sharada case was independently investigated and published by two research teams: Indian psychologist VV Akolkar and a team led by Ian Stevenson, including Satwant Pasricha and other Indian colleagues. Although both teams used some of the same sources, including information from RK Sinha, who had also investigated the case, Akolkar and Stevenson deliberately avoided sharing information or interpretations to ensure independent investigations.

 

Ian Stevenson learned about the Sharada case from a newspaper article dated February 18, 1975, and promptly requested his colleagues in India to start a scientific investigation. Satwant Pasricha traveled to Nagpur in late June to interview Uttara, her family, and a priest who had interacted with 'Sharada' in Bengali. By July 2, they had recorded Sharada’s speech on tape.

 

Ian Stevenson enlisted reincarnation researcher and professor P Pal, who spoke Bengali, to assist with the case. Pal visited Uttara's family five times between October 1975 and November 1977, conversing with 'Sharada' on four occasions. In May 1975, RK Sinha traveled to Bengal and found a family whose ancestors matched the details provided by 'Sharada.' Stevenson and Pal subsequently interviewed the head of that family.

 

With the help of Pasricha, Stevenson interviewed over 25 people and consulted with various experts. He dedicated 81 pages of a book to a detailed account of the case and co-authored two academic papers with Pasricha on the subject.

 

Akolkar learned about the case from a newspaper story as well. After identifying the family, he traveled to Nagpur and gathered information from twenty people he interviewed in Nagpur and Ahmedabad. His sources included correspondence from Uttara/Sharada and her father, Sinha’s findings in Bengal, data from two major Indian libraries, and a 150-year-old real estate deed.

 

Akolkar had Uttara undergo an electroencephalogram, which showed no abnormalities, and a Rorschach test, which suggested an unspecified sexual abnormality. This result greatly distressed Uttara, leading her to threaten suicide. Akolkar published a paper on the case in 1992.

 

Uttara was born in Nagpur, Maharashtra, on March 14, 1941, as the second-youngest of six children. Her father, GM Huddar, was a landowner and farmer near Wardha. Educated at the university level, he was politically active, participating in the resistance against British rule in India, which led to his imprisonment by the British for four years. He also fought against the Franco regime during the Spanish Civil War.

While pregnant with Uttara, Manorama Huddar repeatedly dreamed of being bitten on the right toe by a snake. These dreams ceased after Uttara's birth. As a child, Uttara developed a severe phobia of snakes, which her father noted between the ages of five and eight.

 

The Huddar family spoke Marathi, while Bengali, another major Indian language descended from Sanskrit, is not mutually intelligible with Marathi without training. Uttara’s mother noted that Uttara had no trouble learning Marathi, spoke without an accent, and did not use unusual words.

 

Uttara performed well in school and studied Sanskrit for several years. She also learned rudimentary Bengali with a friend, Priyadarshan Dinanath Pandit, a fellow Marathi speaker. Despite having no Bengali friends or Bengalis in her usual environments, Uttara was fascinated by Bengali culture and literature. She admired Bengali resistance heroes, enjoyed Bengali novels translated into Marathi, and preferred Bengali heroines for their perceived courage and femininity. One of her brothers learned Bengali for his career but did not speak it with Uttara before the Sharada personality emerged.

 

After finishing high school, Uttara studied at a private school for a year before attending Nagpur University, where she completed an MA in English in 1969 and a second MA in public administration in 1971. She was subsequently hired as a part-time lecturer in the university’s Department of Public Administration. Remaining unmarried, she continued to live with her family, following Indian customs.

 

Around the age of 24, Uttara wanted to marry and pursued Priyadarshan Dinanath Pandit, but he was not interested. Uttara even begged his father to either force him to marry her or arrange for him to marry someone else for closure. After the father’s death, Uttara continued to seek Priyadarshan's commitment, but he remained uninterested. Feeling tormented, she decided to immerse herself fully in spiritual life.

 

Uttara’s health was normal until her twenties, when she developed asthma, an unspecified gynecological illness, and a skin condition likely to be eczema. Starting in 1970, she was treated by JR Joshi (a pseudonym), a homeopathic physician, on an outpatient basis. Dissatisfied with her progress, he admitted her to his private clinic-cum-ashram in late 1973.

 

When Joshi first touched Uttara, she felt an inexplicable familiarity and described her attraction to him as being ‘like an iron particle to a magnet.’ She shared her writings from that period with Akolkar, who quoted them extensively in his paper. Her writings are poetic, filled with intense emotion and spiritual tension, and convey a sense that something significant was about to happen to her.

 

After a meditation session led by a visiting yogi (a spiritual holy man), Uttara’s behavior began to change significantly. She exhibited alternating periods of excitability and silence, and at one point, wandered away from the hospital in search of a place where she felt she belonged. She started speaking Bengali and dressed in traditional Bengali attire. During these episodes, she interacted with Joshi more as a wife might with a husband rather than as a patient with a doctor, even claiming that he was her husband reincarnated. Joshi himself had no past-life memories. In one incident, Uttara, in her Bengali persona, burst into a room where Joshi was dining with a female assistant and scolded him, leading Joshi to ask her parents to take her home.

 

Perplexed by Uttara’s sudden ability to speak Bengali language and her loss of Marathi language, her family sought help from Bengali speakers. Through them, Uttara identified herself as ‘Sharada’ and provided numerous details about her life in Bengali villages, the closest being about 540 miles from Nagpur. After a few weeks, Uttara’s normal personality returned, and she had no recollection of the events. However, the 'Sharada' personality continued to appear intermittently, sometimes for just a few days and sometimes for over a month. This phenomenon persisted for thirty years, though by then, the 'Sharada' phases were brief, occurred no more than once a year, and had little impact on her daily life.

 

Statements and Verifications:

Over numerous interviews, 'Sharada' recounted her life story. Her ancestors had settled in Kestopur, and her grandfather had moved to Bansberia, part of a group of seven villages collectively known as Saptagram. Sharada was born in Burdwan, Bengal, on Janmashtami Day during the Bhadrapad month (August-September). Her father was a priest at a nearby temple. When she was two months old, her mother died, and her father remarried. Sharada was then raised by her aunt and uncle by marriage, who had no children of their own. She was taught to read and write by her father’s cousin.

 

At the age of seven, Sharada’s aunt arranged her marriage to Vishwanath Mukopadhaya, an Ayurvedic physician and her husband’s nephew. The couple lived with Vishwanath's parents for two years, but frequent quarrels due to opposition from his father led them to move out on their own. Sharada's father died when she was eighteen. Following his death, the family frequently relocated between Khulna District, which was part of Bengal at the time but is now in Bangladesh, and Saptagram.

 

Sharada experienced two miscarriages before becoming pregnant a third time. At five months pregnant, she traveled by cart from Shivapur, where she was living, to Saptagram, leaving her husband behind. She left her diamond nose-ring and 125 rupees in a cupboard for safety. While staying with her aunt in Saptagram, she wrote to her husband requesting that he take her on a pilgrimage to thank the goddess Tara Devi for a successful pregnancy. Less than two months into her visit, she was bitten on the right toe by a snake while picking flowers. She recalled being carried on a litter or palanquin and then losing consciousness.

 

'Sharada' in Uttara's body did not recall dying or anything that happened between losing consciousness and awakening in Uttara’s body in Nagpur. When Pasricha asked about this gap, she explained that she "came walking in search of her husband."

 

'Sharada' provided the names of several individuals from her past: her father, mother, stepmother, her father’s cousin who taught her to write, the husband of the aunt she was staying with when bitten by the snake, her husband, and her husband’s father. She also mentioned several place names.

 

In May 1975, Sinha traveled to Saptagram and eventually found Satinath Chattopadhaya in Bansberia, who had a genealogy of male ancestors dating back to the early nineteenth century. This included the name that Sharada had given for her father. Sinha copied the names and relationships from the genealogy and returned to Nagpur to question Sharada without revealing the genealogy. He asked her to name her male relatives and compared her responses with the genealogy. Sharada correctly named her great-great-grandfather, grandfather, father, brothers, and an uncle, and later revealed another uncle’s name to Professor Pal. All these names matched the genealogy as she had described, except for one brother. His existence was confirmed by a real-estate deed from 1827.

 

Unfortunately, Sharada's name does not appear in the genealogy since only males were recorded. The names of her husband and father-in-law remain unverified because Stevenson could not access historical records in Bangladesh. Sharada mentioned that every male name in her birth family ended with ‘nath’ because a member of the family had been initiated into the Nath order of monks, and this tradition continues in the family.

 

Sharada accurately recalled geographical facts and details about temples and buildings that were specific and unlikely to be known by outsiders. Stevenson documented 24 such verified statements. Akolkar, who presumed Sharada died from the snake bite, estimated her lifespan to be either from 1805 to 1829 or 1807 to 1831. Notably, a member of the Chattopadhaya family told Akolkar that a woman in the family had died of a snake bite during the time of his great-grandmother.

 

Behaviours:

Uttara most frequently transformed into Sharada on the eighth day of the waxing or waning moon, the same day she claimed to have been born and bitten by the snake. A witness described the transformation as follows: “Uttara would visit the toilet, return in a state of exhaustion and disorientation with a pale face, and lie on the bed for some time as if in a stupor. After a while, she would act as though she had found herself in a strange house among strangers. She would then take a cold water head bath, apply vermilion to the parting of her hair, dress in traditional Bengali attire, draping only a sari and covering her head with it.”

 

Unlike Uttara, who dressed like an unmarried Maratha woman, Sharada dressed as a married Bengali woman, covering her head with her sari. She would also cover her shoulders with a shawl and go barefoot when going out, following the early nineteenth-century Bengali tradition. Additionally, Sharada wore her hair loose instead of in a bun, and anointed the part in the Bengali style as described.

 

Observers noted several differences between Uttara and Sharada. Sharada exhibited different gestures, gaits, manners, and personality traits. She appeared more shy and meek, was only friendly with Bengali men, and refused to let Uttara’s father or brother touch her. Sharada preferred bathing in cold water rather than warm, was more religious, worshipping Durga instead of Ganesh. Her adherence to Bengali customs and preference for Bengali dishes indicated a deep knowledge of Bengali culture.

 

Conversely, Sharada showed complete ignorance of modern technology. She was unfamiliar with trains, cars, electricity (refusing to touch a light switch), gas stoves, telephones, closed fountain pens, glass bottles, wristwatches, and tape recorders (she would attribute them to an evil spirit or witch inside the box).

 

Sharada’s responsive xenoglossy—her ability to converse fluently in Bengali, a language she had not learned—was confirmed by eight different Bengali-speaking witnesses. They engaged in conversations with her in Bengali. She also muttered in Bengali while sleeping and continued speaking it even when awakened with a splash of cold water. Additionally, she could identify the different Bengali dialects of the people she interacted with.

 

P Pal observed that Sharada’s Bengali lacked English loan-words, which are common in modern Bengali. Instead, it included more Sanskrit words and archaic terms, characteristics typical of nineteenth-century Bengali.

 

Two other informants, including a trained Bengali linguist, listened to tape recordings of Sharada's speech and felt that she did not sound like a native speaker. In response, Stevenson preferred to credit the accounts of those who had interacted with Sharada in person for extended periods, rather than those who only heard brief recordings.

 

Sharada could write in Bengali script, and Akolkar included two samples of her writing in his paper on the case.

 

When Sharada was present, she was unable to understand Marathi, Hindi, or English, all of which Uttara spoke. Experiments with slipping Bengali words into Marathi conversations when Uttara was present also failed, as she did not understand the Bengali terms.

 

During some of the longer Sharada phases, Uttara would become incapacitated, unable to speak or care for herself, and sometimes unable to swallow. Three witnesses observed that her tongue and the inside of her mouth sometimes turned black. On one occasion, her lips and tongue turned blue, and her eyes closed as if she were intoxicated. She pointed to her toe and said, "A king cobra has bitten me," and a black mark was noted on her toe. This appeared to be a reliving of the symptoms of a venomous snake bite.

 

Possession:

The Sharada case displays characteristics typical of possession, where a discarnate (none-human) being takes over a person's body. Pasricha notes that it differs from typical reincarnation cases in several ways:

 

- The advanced age at which the past life emerged.

- The trance-like state Uttara would enter at the beginning of a Sharada phase.

- The complete takeover of the persona.

- The 110-year gap between the end of the past life and the start of the current one.

 

Griffin highlights that the case is also unusual in that Sharada appears to have no knowledge of having died, making it distinct from both possession and reincarnation cases.

 

Akolkar questions the likelihood of a woman being possessed by a discarnate entity from such a distant place and time. He notes that three characteristics typical of possession cases are missing:

 

- The deceased person is usually someone the subject knows or is aware of.

- The subject typically shows other signs of mental illness, such as schizophrenia or hysteria.

- The subject's motivation for the possession is usually clear.

 

Additionally, in possession cases, the possessing entity is generally aware of itself as separate from the possessed and understands its reasons for possessing. None of these characteristics apply to Sharada, who was unaware of Uttara until she learned about her second-hand.

 

Stevenson argues that the Sharada case is an instance of reincarnation with unusual features. He notes that Sharada’s father, on Stevenson’s request, once asked what Sharada did when not manifesting. She answered, laughing, “I am here all the time.” She may have mentioned that she lives in the area as an invisible spirit being, even when not entering Uttara's body. Stevenson also points out that related behaviors in childhood and youth, such as the snake phobia and fascination with Bengali culture, are characteristic of reincarnation cases. Akolkar believes that Sharada was part of Uttara from the start, suggested by these early behavioral signs, residing in “the deepest stratum of Uttara’s personality.”

 

Matlock agrees that the Sharada case is a form of reincarnation with unusual features, attributing these anomalies partly to the fact that Sharada’s personality began to manifest in adulthood when Uttara was 32.

 

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British Dorothy Eady reincarnation case:

 

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

 

A verified reincarnation case in United Kingdom. [The Egyptian woman who became a British woman.]

 

Dorothy Eady, later known as Omm Sety, was a British woman who became notable for her claimed past life memories of ancient Egypt. Born on January 16, 1904, in London, she survived a near-fatal accident at age three, after which she began showing an intense fascination with ancient Egypt. She had recurring dreams of a grand building with columns and a lush garden, and as a child, she demonstrated a deep emotional connection to Egyptian artifacts, insisting that they were her people.

 

At age ten, Eady caught the attention of Egyptologist E.A. Wallis Budge, who began teaching her hieroglyphics. Her past-life memories included visions and dreams involving Pharaoh Seti I and ancient Egyptian rituals. By twenty-seven, she had married an Egyptian, gained citizenship, and moved to Egypt, where she began her career in Egyptology.

 

Eady's past-life narrative involved being born Bentreshyt, a priestess who had a brief affair with Seti I. Following an interrogation and punishment by a high priest, she committed suicide, though she remained spiritually connected to Seti. She worked with the Egyptian Department of Antiquities, participated in excavations, and contributed to the field with her work.

 

In 1952, Eady visited Abydos, claiming a profound sense of familiarity. She demonstrated knowledge of hidden features at the site, such as a garden and ancient tree stumps, which were later corroborated by her colleague Hanny El Zeini and other archaeologists. Eady continued to work and live in Abydos until her death on April 21, 1981, leaving behind a controversial and richly detailed case that continues to intrigue those interested in reincarnation and ancient Egypt.

 

Archaeological Hypotheses:

- Hidden Treasures: Hanny El Zeini recalled that Omm Sety believed Seti I’s diary and a treasury were hidden beneath the Temple of Seti. These items, if they exist, remain undiscovered.

- Nefertiti’s Tomb: Nicholas Reeves, in a 2015 paper, proposed that Nefertiti’s burial chamber might be hidden near Tutankhamun’s tomb in the Valley of the Kings. Omm Sety had mentioned this possibility, quoting a conversation with Seti I who reportedly told her its location but advised against excavation.

 

Media Coverage:

- Documentaries: Two documentaries featured Omm Sety shortly before her death. ‘Omm Sety and Her Egypt’ (BBC, 1981) and ‘Egypt: Quest For Eternity’ (National Geographic Channel) both explored her work and beliefs. The former was critically noted for its ambiguous portrayal, while the latter documented her final visit to Abydos.

 

Works by Omm Sety:

- Publications: Eady authored several works related to Egyptology, including ‘A Dream of the Past’ (1949), Omm Sety’s Abydos (1979-80, 1982), and Omm Sety's Living Egypt (2008). She also contributed to newsletters and collaborated with El Zeini on Abydos: ‘Holy City of Ancient Egypt’ (1981).

 

Legacy:

- Editorial Contributions: Many Egyptologists have claimed that Omm Sety’s contributions were significant, with some publications being largely authored or edited by her.

 

 

Sri Lanka Duminda Ratnayake reincarnation case:

 

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

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

 

A verified reincarnation case in Sri Lanka. [The boy who was a god before he became a human being.]

 

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

 

The case of Duminda Bandara Ratnayake is a notable example of past-life memory. Duminda was born on June 16, 1984. Duminda Ratnayake was able to remember past-life memories from two different lives: one human life and one life as a god. He spoke of his past life memories spontaneously since he was 2 years old. From early childhood, Duminda exhibited behaviors and memories suggesting he had previously been a chief monk. He demonstrated monk-like characteristics such as a preference for monk's attire, a desire to be addressed as “little monk,” and an affinity for reciting stanzas in Pali, an ancient Buddhist language typically known only to monks. Duminda also frequently expressed a wish to visit temples and become a monk. When asked where he lived after he died, he said he lived as a god in a divine world.

 

His case was investigated by scientist Erlendur Haraldsson and researcher Godwin Samararatne, with findings published in Haraldsson's journal paper and the book ‘I Saw a Light and Came Here.’ Additionally, the British Broadcasting Corporation (BBC Wales) featured Duminda’s case in the documentary movie ‘In Search of the Dead.’

 

Duminda's Statements:

Duminda stated that he had been a senior monk (nayake-hamuduruwo) or chief monk (loku-hamuduruwo) at the Asgiriya Temple, Kandy, Sri Lanka. With regard to his death, he said he had felt a pain in the chest and fell, then was taken to the hospital, where he died. Describing this, he used the word “apawathwuna”, a term used only for the death of monks. He also said that:

 

- He had owned a red car.

- He had been teaching the apprentice monks.

- He had an elephant.

- He had friends in the Malwatta monastery and used to visit it.

- He expressed a longing for the money-bag and radio he had possessed in Asgiriya.

- He said that after he died and before he was born again as a human being, he had lived among the devas (gods, deities, invisible angelic beings).

 

Duminda's Behaviors:

Duminda behaved in many ways consistent with the monk he believed he had been. He:

- Wore and treated his clothes like a monk.

- Requested a monk’s robe and fan.

- Expressed early a wish to visit the temple in Thundeniya.

- Wanted to wear a monk’s robe (seldom allowed).

- Disliked his mother calling him ‘son’ and asked to be called “podi sadhu” (little monk).

- Disliked women touching his body. Once, when his mother wanted to help him wash his hands, he said, “You should not touch my hands.”

- Disliked eating meals after noon until the next morning.

- Liked spiritual and religious things.

- Liked cleanliness and it was very important to him; he disliked dirty things.

- Liked to be alone.

- Expressed a wish to become a monk.

- Goes to the place of worship (in the home) every morning and evening.

- Expressed a wish to visit the local vihara (temple) often.

- Plucked flowers for worshipping the Buddha.

- On Poya day, the Buddhist monthly holiday, he took flowers to the place of worship two or three times a day, as the monks do, and worshipped the Buddha with flowers.

- Tried to build a vihara (temple) at home, like children building toy structures.

- Does not like sinful wrongdoings of anyone and the killing of insects.

- Often expressed a wish to go to the Asgiriya temple and the neighboring Malwatta temple.

- When brought to the Asgiriya temple, he did not want to sit down until given a white cloth to sit on (as is the tradition in the case of monks).

- Inside a temple, he goes straight to the stupa, kneels down, and worships the Buddha.

- Displayed knowledge of Pali (the ancient language of Buddhism), reciting a few religious stanzas while holding the fan in front of his face, in the monkish manner.

- At first, when he was brought to preschool, he protested and did not want to go there because some girls had touched his body.

- Displayed calmness, serenity, and detachment rarely found in children of his age.

- Did not like to play with other children.

- When questioned about the money bag, he became embarrassed, as monks are not allowed to use them and he knew he had done something wrong.

 

The Duminda case features an instance of xenoglossy, where Duminda recited religious stanzas in Pali—a language he had never learned. He performed these recitations in the presence of monks, who recognized all but one of the stanzas, which was later identified from an obscure inscription at the Asgiriya temple. Despite suggestions that Duminda might have learned these verses from his grandmother or by listening to national radio, these explanations were deemed unlikely. Notably, Duminda held a fan in front of his face while reciting, a customary practice among monks, though it remains unclear if he understood the verses' meanings.

 

In 1988, Erlendur Haraldsson and Godwin Samararatne began scientifically investigating the Duminda case by interviewing his family near Kandy. At the time, Duminda was four years old and displayed monk-like behavior since the age of three, although he was shy during the interviews. His mother, grandmother, and grandfather confirmed his unusual behavior and memories. A year later, Duminda repeated his statements during a second interview. His mother noted that Duminda recognized the chief monk of the Malvatta temple when his death was announced on the radio and that he had mentioned missing his radio and money-bag—items monks typically do not possess. He had had a lot of love for money and had done a wrong action because of that. Monks are not allowed to use money according to Buddhism. However, unlike his lively brothers, Duminda exhibited calmness and dignity. The family was not particularly religious. The family had no connections to monks or the Asgiriya monastery, and they only visited the monastery in 1987 after Duminda’s persistent requests. His mother had initially resisted visiting, fearing that Duminda might become a monk, which he eventually did.

 

A journalist from the Sri Lankan newspaper ‘Island’ connected Duminda's memories to the Venerable Ratanapala, a senior monk who died in 1975. However, Erlendur Haraldsson's investigation revealed discrepancies: Ratanapala didn't own a car, money-bag, or elephant, had no ties to the Malvatta monastery, didn't preach, and was politically inclined—none of which matched Duminda's claims.

 

Haraldsson sought to identify a monk who fit Duminda’s descriptions: one with a money-bag, connections to the Malvatta temple and the Temple of the Tooth, a red car, a heart condition, and who preached using a monk's fan. Haraldsson’s research led to the names of five abbots who led the Asgiriya monastery from the 1920s to 1975. Among them, the life of Abbot Gunnepana Saranankara, who served from 1921 to 1929, matched all eight of Duminda’s statements accurately. Gunnepana owned a red car with a folding roof and a money-bag, preached using a fan, suffered a fatal heart attack, and showed interest in an elephant and a gramophone (possibly remembered by Duminda as a radio). Monk Gunnepana had not been a meditating monk, but he had preached scriptures and had participated in Buddhist festivals. Monk Gunnepana's life fit Duminda’s past life memories accurately, leading to the conclusion that Duminda was remembering the life of Abbot Gunnepana.

 

Once, when he was taken to the Asgiriya monastery, he stated that he had lived in this building and that he had gone upstairs to a large room. He also stated that a bed in one corner of the large room had been his bed. On the corridor in front of this room was an old, large wooden box, which the boy claimed was there when he lived in the building, but without the lock that was on it now. In another recognition test, when given an old, torn group photograph, he pointed to one monk and said, “This was me.” With further investigations, it was verified that Duminda was indeed Gunnepana. Gunnepana Saranankara died in 1929, and Duminda was born in 1984, marking a 55-year interim period as a god.

 

 

British Jenny Cockell reincarnation case:

 

Researcher Jenny Cockell, (Author, United Kingdom)

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

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

 

A verified reincarnation case in United Kingdom. [The woman who was a struggling Irish mother before becoming an English woman with a British identity.]

 

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.

 

In this reincarnation case, the subject made specific statements about a past life, which were recorded before any investigation. Upon verification by researchers, a deceased (dead) individual was identified whose life and death confirmed the subject's memories. Written records of the previous person's life or related incidents provided additional scientific evidence, strongly supporting the case.

 

The United Kingdom (UK) is a country in Northwestern Europe, comprising England, Scotland, Wales, and Northern Ireland. Surrounded by the Atlantic Ocean and the North Sea, it shares a land border only with the Republic of Ireland. London is the capital and largest city, while Edinburgh, Cardiff, and Belfast are the capitals of Scotland, Wales, and Northern Ireland. Great Britain, the largest island in Europe and the ninth-largest in the world, consists of England, Scotland, and Wales.

 

Jenny Cockell's case of reincarnation is notable for its depth and accuracy. Born in 1953 in Barnet, Hertfordshire, United Kingdom, Cockell experienced memories of a previous life as Mary Sutton, an Irish woman who lived in the early 20th century. Mary Sutton was born in 1895, the daughter of a stationmaster near Dublin, and married John Sutton, a scaffolder. Mary had eight children and struggled with her abusive husband and financial difficulties, often relying on home-grown food and trapped animals for sustenance. She passed away from pneumonia and toxaemia in 1932 at the age of 36. Cockell's detailed recollections of Mary Sutton’s life were later confirmed by Sutton's surviving children.

 

Jenny Cockell's memories of her past life as Mary Sutton were detailed. From a young age, Cockell had recurring dreams of Mary's death, which she initially described at the age of three. These dreams included viewing Mary's deathbed events from above and a sense of being drawn through a tube into a bright space with other spirits. She also felt guilt for leaving her children behind.

 

Cockell's waking state memories provided rich details about Mary's life. She remembered living in a single-storey cottage with a sagging slate roof, a dark kitchen, and a vegetable patch. Her recollections included vivid images of the nearby village, including its layout, a shopping street, a church, and a railway station. One particular memory was of standing on a jetty at dusk, waiting for a boat while shivering in the cold.

 

Cockell described her memories of Mary's children in detail, noting their appearances and personalities. She also recalled Mary's clothing, such as a blouse with gathered sleeves and a long woolen skirt. Despite having a clear sense of the family's dynamics, Cockell had fewer memories of Mary's husband, whom she described as a taciturn man with a background in soldiering and roof work. Mary had a strong interest in steam trains, though Cockell had no memory of traveling on them.

 

As a child, Jenny Cockell exhibited behaviors and feelings consistent with her past-life memories as Mary Sutton. Her play often mirrored Mary Sutton's activities, such as cooking and cleaning, and she observed a ritual of dressing up on Sundays, even though her family was not religious.

 

Cockell felt a deep and persistent sense of guilt for leaving her children behind. This guilt manifested in recurring dreams of death and separation, leading to tears and a strong emotional struggle that she kept private.

 

At six years old, Cockell chose a doll with blonde hair and blue eyes, naming it 'Elizabeth' after Mary Sutton's youngest child, who shared these features. Between the ages of seven and ten, she drew detailed maps of the hamlet and village she remembered, including streets, houses, and landscape features. At around fifteen, Cockell began making bamboo flutes, a hobby later found to be similar to one enjoyed by Mary Sutton's children.

 

In 1988, at the age of 35, Jenny Cockell began a series of past-life regression hypnosis sessions to recover more detailed memories of her past life as Mary Sutton. During these sessions, she recalled new and persistent images, such as a butcher's shop and a church, though she felt these were not places Mary frequented. One vivid memory involved her children bringing a trapped hare to her while she was washing dishes, which caused her alarm when she saw the hare was still alive.

 

Despite the revelations, Cockell felt uncertain about the accuracy of the information obtained under hypnosis. She expressed doubts about trusting the memories surfaced during these sessions, noting that while the hypnosis helped her remember more, the details were often lacking. She struggled with specifics, such as names; initially providing 'Sullivan' as Mary's surname, which might have been confused with her married name, and tentatively suggesting 'Bryan O'Neil' as her husband’s name. Cockell felt that the hypnosis sessions sometimes did not capture the fine details she needed for a comprehensive search.

 

Jenny Cockell identified Mary Sutton's village through a detailed process. As a child, she was drawn to a particular spot on a map of Ireland, which she later identified as Malahide, located just north of Dublin. Her childhood drawings of the area, including streets, stations, and landmarks, were later confirmed to closely match a large-scale map of Malahide she obtained as an adult. This map showed correspondences with her drawings, including the name ‘Gay Brook’ and Swords Road, which she identified as the location of Mary Sutton's cottage.

 

In June 1989, Cockell visited Malahide and found the layout of the village—including the jetty, butcher’s shop, and church—familiar and consistent with her memories. She felt a strong sense of recognition, particularly on Church Road, which she believed Mary Sutton had walked regularly. This visit reinforced her belief that her memories were accurate.

 

Although Cockell initially struggled to identify Mary Sutton's exact cottage, she later learned of a derelict house behind a wall that had not been visible during her visit. This building was identified by a local landlord as having been occupied by a family with several children whose mother had died in the 1930s. The landlord provided a list of nineteen families from Swords Road in the 1920s, among which one matched Cockell’s memories. This family was identified as the Suttons, including a British soldier husband and children who had been placed in orphanages after Mary Sutton's death.

 

Jenny Cockell’s search for Mary Sutton’s family involved extensive efforts to validate her memories. Initially contacting local individuals named Sutton and orphanages proved unfruitful, but she eventually received key information from a priest who provided baptism records for six of the Sutton children and a copy of Mary Sutton's death certificate.

 

In early 1990, Cockell published a public inquiry in the Dublin Evening Press. This led to an anonymous response with the name and address of Tom Sutton. Contacting him, Cockell was put in touch with the daughter of Mary Sutton’s second son, John. This connection confirmed many of Cockell’s detailed memories of Mary’s children and their characteristics.

 

Cockell later spoke with John Sutton and, subsequently, with Sonny Sutton, the eldest son. Sonny verified Cockell's descriptions of Mary’s life, including the cottage’s appearance, family dynamics, and specific incidents, such as the trapped hare. Sonny explained additional details about why Cockell remembered waiting on the jetty and clarified Mary’s husband John Sutton’s background as a British soldier and alcoholic.

 

Sonny’s confirmation of Cockell’s memories, including the butcher’s shop and church, helped corroborate her recollections. After initial contact with Sonny and John, Cockell later met other members of the Sutton family, including Elizabeth and Phyllis (formerly Philomena), and established ongoing communication. She also visited the derelict cottage, which was about to be demolished, solidifying her connection with the Sutton family.

 

By 1993, before the publication of her book ‘Yesterday’s Children,’ Cockell had made contact with all of Mary Sutton’s surviving children, forming lasting bonds with them.

 

In addition to her book ‘Yesterday’s Children’, Jenny Cockell has written about her experiences and search for Mary Sutton’s family in ‘Journeys Through Time’ and ‘Living With Past Lives’. Her story has also been featured in various media:

 

- Thanatos TV (2017): A YouTube interview with Cockell discussing her past-life memories.

- Strange But True (1990s): A British television show hosted by Michael Aspel, which examined the Mary Sutton case.

- CBS Trailer: A 6-minute trailer for a film adaptation of ‘Yesterday’s Children’, starring Jane Seymour as both Cockell and Mary Sutton.

 

Cockell's case was independently assessed by BBC in 1990 during a documentary on Ian Stevenson's reincarnation research. Though Cockell's story was not included in the final program, a researcher created a detailed list of her memories and behaviors, comparing them with verified details from Sonny Sutton. This list, along with other materials, was reviewed by Mary Rose Barrington of the Society for Psychical Research. Barrington confirmed the accuracy of Cockell's memories, including the topography and layout of Malahide, and documented her findings in the SPR archives. Cockell plans to include these details in a revised edition of ‘Living With Past Lives’.

 

Jenny Cockell’s Other Short Past Life As A Boy:

Jenny Cockell was a person who experienced memories of multiple past lives. She also had memories of intermission lives, which were not human lives. These long intermission lives occurred between her human lives. She also remembered another past life as a Japanese woman, which happened before her life as Mary Sutton. In this life, as an adult woman in Japan, she had a particularly strong memory of her father taking her on a journey by ferry to meet the man he had chosen to be her husband. She was distressed to find that he was middle-aged. Then, she remembered being on the ferryboat again on the way to the wedding. Close to the shore, the boat collided with a small fishing vessel, and several passengers were thrown into the water. There was a moment of panic, followed by a transition to a state of calm and peace. It appeared that she died as a woman in Japan between the ages of 20 and 25. However, she could not verify this life as a Japanese woman.

 

Jenny Cockell also had memories of another past life in which she lived as a boy and died at a very young age. As a child, she had recurring dreams and memories of dying in an accident at the age of six, being run over by a milk van. She felt that she had been a boy in this life but didn’t know his name. Wanting to know more about this male life, she underwent a hypnotic regression session with a professional hypnotherapist. During this session, she relived the experience of dying, but this time due to illness. However, she remembered the name "Charles S." and had a sense of where and when he lived, which led her to find his death certificate.

 

The death certificate revealed that the boy’s full name was Charles Savage, and he had died in 1945, which was after the life she recalled as Mary Sutton. Interestingly, the cause of death listed was "injuries accidentally sustained as a result of being run over by a motor lorry," which accurately matched her childhood dreams and memories but contradicted her recollection under hypnosis.

 

Cockell eventually found a member of Charles's family, who confirmed other memories that surfaced during hypnosis. She also realized that other early memories she had in her normal waking state were connected to the life of the boy named Charles. She discovered that Charles's family, like Mary’s, were Irish Catholic, but they had moved from Ireland to Gateshead in northern England before Charles was born. Jenny Cockell's life as boy named Charles had lasted only six years, which was very short. However, she couldn’t find any connection between the families of Mary and Charles. Her life as Charles was the only one she remembered as a man; all her other past lives were female.

 

Just as Jenny Cockell’s past life as Mary Sutton was verified and proven to be true, her past life as Charles Savage was also confirmed and verified, lending further credibility to her extraordinary claims of reincarnation. The verification of Charles Savage’s identity, in addition to Mary Sutton’s, makes Cockell one of the few people whose memories of multiple past lives have been confirmed. This reincarnation case provides strong scientific evidence for the existence of rebirth phenomena which was taught by the Buddha.

Sri Lanka Purnima Ekanayake reincarnation case:

 

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

 

A verified reincarnation case in Sri Lanka. [The woman who was a man in her past life.]

 

Purnima Ekanayake was a Sri Lankan girl. In her infancy, Purnima recalled a past life as an incense maker who died when a car hit her while she was bicycling to the market. She had a significant birthmark at the site of the injury from her past life. She also remembered being of the opposite sex in that previous life.

 

Purnima Ekenayake, the daughter of teachers from Bakamuna in northern Sri Lanka, began recounting details about a past life as an incense maker at the age of three in 1990. She made several specific statements about this previous life.

 

Her notable statements:

-She had been run over by a 'big vehicle' and killed as she was bringing incense to the market on a bicycle.

-She and her family were making incense and had no other jobs.

-They were making Ambiga and Geta Pichcha incense.

-The incense factory was near a brick factory and a pond.

-They had two vans and a car.

-To begin with, only their family members were making incense, and later two people were employed.

-She was a man married to a woman named Kusumi and later had another wife.

-Her mother's name was Simona, and she had two younger brothers.

-Her previous father was not a teacher like her present father.

-He had been a bad man who thought there was no need for him to go to school and that he could earn money by making incense.

-She studied only up to the fifth grade, attending the Rahula School, a two-story building unlike the one-story school in Bakamuna.

-She was struck by a large vehicle, a bus, while she was riding her bicycle.

-After her death, she found herself in a semi-darkness filled environment with some other floating beings similar to her.

 

Investigation and Verification:

Purnima didn’t initially mention the location of her previous life or the accident. However, while watching a documentary about the Kelaniya temple near Colombo, she said, "I lived there on the other side of the river," referring to the area depicted in the program. Around the time Purnima made her statement, a new teacher named Sumanasiri joined the school where her father was the principal. Sumanasiri was from the Kelaniya area and traveled back there on weekends.

 

Sumanasiri took an interest in Purnima’s case and, one weekend, investigated the area across the river. He discovered two incense makers: one had become an alcoholic, and the other was Wijisiri, part of an incense-making family. Sumanasiri interviewed Wijisiri and learned he had previously worked with Jinadasa Perera, who had been Purnima’s former colleague and had married Jinadasa’s sister. They had produced the incense brands Ambiga and Gita Pitcha, which Purnima had mentioned. Jinadasa had been run over by a bus while cycling to the market in 1985, which aligns with Purnima's account of her previous life’s fatal accident.

 

Soon after, Purnima and her parents visited the Wijisiri family without prior notice. Upon meeting Wijisiri, Purnima recognized him and said, "This is Wijisiri, he is coming. He is my brother-in-law." Initially puzzled and considering sending her away, Wijisiri became convinced of her story when Purnima accurately described details about the incense business, including changes to packet covers. She also mentioned an accident where Wijisiri injured his knee and other intimate details known only to Jinadasa.

 

During the visit, Purnima’s mother reported that Purnima whispered to her, saying: "This incense dealer had two wives. This is a secret. Don’t give them my address. They might trouble me."

 

Icelandic psychologist Erlendur Haraldsson conducted interviews with Purnima's parents and other witnesses during five visits between 1996 and 1999. He confirmed many details from their accounts, including that Jinadasa had left his first wife (Wijisiri’s sister) and spent his final years with another woman in a different part of the country, although he was not legally married to either.

 

Out of twenty statements made by Purnima, fourteen matched Jinadasa's life, three could not be verified, and three were incorrect. Erlendur Haraldsson published his findings in a journal paper and a book, and Purnima's case is also featured in the television documentary ‘Children’s Past Lives’. Purnima's case is one of the verified reincarnation cases where the person's sex changed.

 

Characteristics of Purnima's Reincarnation Case:

- Prominent Birthmarks: The autopsy of Jinadasa showed the bus had run diagonally across his chest, breaking ribs and puncturing lungs. Purnima had a cluster of birthmarks precisely at the site of these injuries. Such birthmarks are often seen in children who claim past-life memories and are typically explained by the children as wounds from which they died.

 

- Sex-Change: In this reincarnation case, a sex change from male to female is visible.

 

- Between-Life Intermission Period: Purnima Ekanayake mentioned another spirit or ghost-like life of hers between Jinadasa's death and her birth as Purnima. Purnima described floating in semi-darkness filled environment for a few days, observing people mourning her, watching her (Jinadasa’s) own funeral, and seeing many other floating people or creatures before moving towards a light and finding herself in her current life.

 

Haraldsson’s Sri Lankan Cases:

The 64 cases investigated by Haraldsson in Sri Lanka were distributed across various regions, including the countryside, towns, lowlands, mountainous areas, and dry lands. They spanned different religious communities: 57 were from Buddhist families, four from Christian families, two from Muslim families, and one from a Hindu family. The limited number of Hindu cases may be attributed to the ongoing civil war with terrorists in the northern part of the Sri Lanka island. Violence was the most common cause of death, reported in 49 cases; natural death in four cases; and the mode of death was not mentioned in twelve cases. 35 girls and 29 boys reported past-life memories in Sri Lanka. The cases were investigated by Haraldsson during field trips between 1988 and 1998 to Sri Lanka.

 

Erlendur Haraldsson, born on November 3, 1931, in Seltjarnarnes, Iceland, experienced several psychic phenomena in his youth, including a profound encounter with light and a sense of a greater reality. Initially interested in astronomy, he shifted to studying philosophy at the University of Copenhagen, graduating in 1954, and furthered his studies at the universities of Edinburgh and Freiburg. His academic journey included exploring unorthodox figures and theosophical writings, and he was notably influenced by Hans Bender's empirical work in parapsychology.

 

 

Indian Rakesh Gaur reincarnation case:

 

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

Researcher David Read Barker, PhD (Anthropologist, United States of America)

 

A verified reincarnation case in India. [The man who died by electrocution in his past life.]

 

Two researchers investigated this child reincarnation case in India. Bithal Das was born in Tonk, India, in 1922. He lived in Bombay with his older brother and worked as a carpenter and chauffeur. Despite being calm, religious, and skilled in carpentry and mechanics, he struggled financially. He married Radha, and they had four children. At age 34, Bithal Das died from electrocution while trying to unblock a drain with an iron rod that touched a live wire.

 

Rakesh Gaur, born on March 15, 1969, in Fateh Nagar, northeastern India, was the fifth of six children in a Brahmin family. At around five years old, Rakesh began speaking about a past life, claiming he had been a member of the carpenter caste in the Chhippa neighborhood of Tonk, about 225 km from his current home in Kankroli. He mentioned being married to a woman named Keshar and having died by electrocution. He also expressed a strong interest in carpentry and repeatedly asked to visit Tonk, occasionally mentioning the name Bithal Das.

 

In the summer of 1976, a bus driver from Tonk named Chhittarji stopped in Kankroli, where Rakesh recognized him and provided enough details about his past life for Chhittarji to identify it. Upon returning to Tonk, Chhittarji informed the family of Bithal Das that Bithal had been reborn in Kankroli. Simultaneously, Rakesh's father, SN Gaur, wrote to the Tonk Electricity Board inquiring if any carpenter caste employee had been electrocuted, but he received no response.

 

In October 1976, SN Gaur took Rakesh to Tonk. During the visit, Rakesh pointed to an electrical pole, claiming he had died while repairing it. They sought assistance from the post office staff to locate Rakesh’s previous family, attracting a crowd of onlookers. While Rakesh had some difficulty, an elderly person recalled that a carpenter named Bithal Das had been electrocuted in 1955. As they returned to the post office, Rakesh recognized Bithal Das’s son. Radha, Bithal’s widow, met Rakesh at the post office, and he identified her. However, they did not visit Rakesh's former house and returned home around 1:30 am. Two days after the visit to Tonk, Bhanwar Lal, Bithal Das’s son, traveled to Kankroli to see Rakesh. Soon after, Bithal Das’s brother, daughter, and son-in-law also came to visit.

 

Satwant Pasricha and David Read Barker investigated Rakesh’s case over seven days between November 1976 and November 1978 after discovering it in a newspaper. They used Ian Stevenson’s methodology for reincarnation research, conducting repeated and independent interviews with first-hand informants and collecting relevant documents. Their approach differed slightly from Stevenson’s in that they visited the family of the previous person before meeting the subject due to their travel schedule.

 

In Tonk, they interviewed and reinterviewed Bhanwar Lal, Radha, and Radha’s younger sister Ladha, while in Kankroli, they spoke with Rakesh and his parents. They later interviewed Chhittarji and staff from the Tonk post office and Electricity Board who were present during Rakesh’s initial visit. They also spoke with Bithal Das’s brother in another town. Pasricha continued the investigation with additional interviews in Tonk in March 1979.

 

The researchers determined that there was no regular exchange of goods or people between Tonk and Kankroli, and no informants were aware of any prior contact between the two families. This indicated that the families could not have been in contact before Rakesh began to recount his memories.

 

In 1981, Pasricha and Barker co-authored a paper noting that their investigation was incomplete due to differing interpretations of discrepancies in the testimony, and they hoped to gather more information. Pasricha published a second paper in 1983, presenting further arguments supporting a reincarnationist interpretation of the case.

 

Rakesh made several accurate statements about his previous life, including that he had two sons (following local custom), his house was made of unbaked bricks, there was a large well nearby from which the family drew water, and that his family was very poor. He also mentioned to his father that he didn’t know the exact time of his death but had been 35 years old when he died.

 

Chhittarji reported that Rakesh introduced him to his father, referring to him as “Chittar.” Rakesh also mentioned having two children named Bhanwar and Babu. Additionally, Rakesh claimed that he had taught Chhittarji how to drive, which Chhittarji confirmed as accurate.

 

When Bhanwar Lal first spoke to Rakesh, the boy initially called himself Arun but correctly mentioned that there was no one home when he died and that he had kept 1,500 rupees in the house. Rakesh also spontaneously provided accurate details about Bithal Das’s house and its surroundings and recalled, “when I lived in Bombay I used to get green saris for your mother.” These accurate details convinced Bhanwar Lal that Rakesh was indeed his father reborn.

 

SN Gaur reported that Rakesh would sometimes wake up at 1 or 2 am during the rainy season, worried that his house might collapse. A carpenter in Kankroli told investigators that Rakesh frequently discussed his previous life while playing in the carpenter’s shop and would give instructions on how to use tools. Rakesh mentioned that he had been electrocuted while working on an electrical pole.

 

In the two years after Rakesh's initial visit to Tonk, the two families developed a close relationship, frequently visiting each other. Bithal Das’s relatives grew increasingly convinced that Rakesh was his reincarnation. In the spring of 1977, Rakesh and his father attended the wedding of Bithal Das’s granddaughter.

 

Barker argued that the case was not a true instance of reincarnation but rather a result of social construction influenced by the Indian belief in reincarnation. He noted inconsistencies in whether Rakesh identified himself as Bithal Das before visiting Tonk, with conflicting reports from informants. Barker concluded that Rakesh likely did not mention Bithal Das's name before the visit, suggesting that the name was first introduced by an elderly resident of Tonk. This, Barker posited, led to the family, friends, and onlookers reinforcing the idea, thereby coaching Rakesh to align with it. He observed that discrepancies in accounts seemed to resolve once the families became acquainted but admitted that some aspects, like Rakesh’s recognition of Chhittarji and related statements, challenged this interpretation.

 

Pasricha acknowledged the errors and discrepancies in Rakesh’s statements but argued they were only slightly more numerous than in other cases she had studied. She stressed the importance of distinguishing true contradictions from variations in details. Pasricha listed accurate statements made by Rakesh prior to visiting Tonk, such as his name being Bithal Das, being a carpenter from Tonk, having two sons, and details about his house and death. These matched Bithal Das’s life. Rakesh’s apparent concern about flooding and his house related to another property owned by Bithal. Pasricha noted that Bithal Das’s family could not have provided Rakesh with information during the first visit because they did not meet properly. She verified many of Rakesh’s statements and found that out of 27 statements made before he could have been informed, only four were incorrect. She attributed the search difficulties to misdirection and the passage of time. Discrepancies seemed to be smoothed out after the families met. While Pasricha did not conclude definitively that this was a case of reincarnation, she argued that the evidence did not fit normal explanations.

 

In 1979 and 1980, Pasricha revisited many informants from the case, including some new ones, in an attempt to clarify Rakesh’s statements before and during the Tonk visit. Despite her efforts, she achieved only limited success.

 

Pasricha also conducted a thought experiment inspired by a case where Ian Stevenson identified the previous person even though the child subject did not. She examined Barker’s claim that Rakesh never mentioned the name "Bithal Das" before the visit, exploring whether the identification could have been made without Rakesh providing that name.

 

In her paper from this subsequent work, Pasricha highlighted that all informants agreed Rakesh made three accurate statements about Bithal Das’s life before visiting Tonk:

 

1) Bithal Das had lived in Tonk.

2) He had been a carpenter.

3) He had died by electrocution.

 

Pasricha considered whether these three facts could have applied to anyone else, evaluating the possibility of their being true for another individual.

 

Pasricha investigated the frequency of electrocution deaths in Tonk with the help of Stevenson, who contacted the city’s Chief Medical Officer. They found that, on average, 0.88 people died of electrocution per year. Pasricha estimated that approximately twelve people had died of electrocution between 1955 and 1969, with no more than three likely being employees of the Electricity Board.

 

Considering the town’s death rate and possible underreporting, Pasricha calculated that the probability of Rakesh referring to someone other than Bithal Das was less than 1 in 1,500. This finding suggested that it was not particularly significant whether Rakesh mentioned Bithal Das's name before visiting Tonk. In her concluding remarks, Pasricha acknowledged that her calculations were based on certain assumptions. However, she argued that even with more concrete evidence, such as a written record of Rakesh’s early statements, skeptics would likely find ways to dismiss or challenge the findings.

 

 

Sri Lanka Thusita Silva reincarnation case:

 

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

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

 

A verified reincarnation case in Sri Lanka. [The girl who drowned after falling from a footbridge in a past life.]

 

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.

 

Thusita Silva remembered a past life in a distant town in Sri Lanka, claiming her previous life ended by drowning after falling off a footbridge. Her statements were documented in writing by Erlendur Haraldsson and his team before they sought to verify the details.

 

Thusita, born in 1982 in Elpitiya, Sri Lanka, moved to Panadura with her family later on. At age two and a half, she began talking about a previous life in Akuressa, which is about thirty miles from Elpitiya and 78 miles from Panadura. Despite her brother's attempt to investigate, no one matching her descriptions was found, leading him to accuse her of lying. In 1990, Erlendur Haraldsson's associate learned of Thusita's case, met her and her mother, and made preliminary notes. Haraldsson later interviewed them and wrote about the case in a journal and a book.

 

Thusita described her previous life ending when she fell from a narrow suspension bridge into a river and drowned, while her husband, who tried to save her, almost drowned as well. She mentioned being pregnant at the time. Other details included:

 

-She was pregnant at that time.

-Her father’s name was Jeedin Nanayakkara.

-She had lived in a larger house than the mud hut where her present family lived.

-She had a yellow bicycle.

-She had worked in a hospital.

-Her husband had been a postman.

-They owned a car.

-She had a sister who had a daughter.

-There was a big gate in front of their house.

 

By the time of Haraldsson’s interview in 1990, Thusita had forgotten some earlier memories and her family confirmed they had no connections to Akuressa, where Thusita frequently spoke of her previous life.

 

The search in Akuressa:

In the summer of 1990, Haraldsson's associate discovered that a woman with the married name Nanayakkara had actually drowned in Akuressa after falling from a suspension bridge into the River Nilwala. Haraldsson and Godwin Samararatne later confirmed that Chandra Nanayakkara, aged 27, had drowned in 1973 when a plank on the bridge gave way. Chandra was seven months pregnant, and her husband nearly drowned trying to save her. Chandra's body was found three days later downstream.

 

The coroner’s document confirmed Chandra’s death by drowning in the River Nilwala from the bridge, which had deteriorated again by 1990. The investigation verified Thusita's statements:

 

-There was a suspension bridge in Akuressa.

-A married, pregnant woman had fallen from it and drowned.

-The name of the woman's father-in-law was Nanayakkara.

-Her family (the in-laws) had owned a car (uncommon in Sri Lanka) and a bicycle.

-Their house was larger than Thusita's home and had a big gate made of bamboo.

 

Thusita's case displays several notable and typical features of past-life memory cases. She began talking about her memories at age two and a half and did so persistently, which is common. Her memories involved a violent death, a frequent characteristic of such cases. Additionally, Thusita had a phobia of bridges and water, which aligns with the pattern of children with past-life memories related to accidental or violent deaths.

 

Haraldsson and his team intended to take Thusita to Akuressa for further recognition tests, but her brother prohibited this, marking it as the only case in Sri Lanka where Haraldsson encountered uncooperativeness. However, Thusita's past life memories matched the life of Chandra Nanayakkara, and therefore this reincarnation case was documented as a verified one.

 

 

Indian Bishen Chand Kapoor reincarnation case:

 

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

 

A verified reincarnation case in India. [The man who wished for great wisdom in his next life instead of wealth and power.]

 

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.

 

In this reincarnation case, the subject made specific statements about a past life, which were recorded before any investigation. Upon verification by researchers, a deceased (dead) individual was identified whose life and death confirmed the subject's memories. Written records of the previous person's life or related incidents provided additional scientific evidence, strongly supporting the case.

 

This early 20th-century Indian reincarnation case involved a child whose memories were documented by the first investigator before any verification attempts. A second investigator continued to track the child's progress into middle age.

 

Bareilly is a city in the Bareilly district of the Indian state of Uttar Pradesh. It is one of the largest metropolises in Western Uttar Pradesh and serves as the center of both the Bareilly division and the historical region of Rohilkhand.

 

Bishen Chand Kapoor, born on 7 February 1921 in Bareilly, northern India, was nicknamed Vishwa Nash due to his mother's visit to the Vishwa Nath temple before her pregnancy. At ten months old, he began uttering a word resembling "pilvit" or "pilivit." As his speech developed, he spoke of a previous life in Pilibhit, a nearby town, identifying himself as Laxmi Narain and providing additional details.

 

In 1926, an Indian lawyer named Kr Kekai Nandan Sahay published an account in a northern Indian newspaper about his son's past-life memories and their verification. This led others to share similar experiences, prompting Sahay to investigate these cases, including that of Bishen Chand Kapoor.

 

On 29 June 1926, Kr Kekai Nandan Sahay visited Bishen Chand Kapoor's family and interviewed the five-and-a-half-year-old boy, documenting his statements. Sahay then convinced Bishen's father to take the boy to Pilibhit to verify his claims. In Pilibhit, Bishen recognized familiar buildings, his old classroom, and identified his previous father, Har Narain, as well as his former self, Laxmi Narain, from a photograph. He also showed drumming skills on tablas, an instrument he had never encountered before.

 

On 22 August, Kr Kekai Nandan Sahay took Bishen to visit Laxmi Narain's mother in Bareilly, where she tested him with questions, and Sahay documented their dialogue. In 1927, Sahay published a pamphlet featuring several reincarnation cases he investigated that year, including Bishen Chand's case, in which he used the pseudonym "Vishwa Nath" for Bishen.

 

Three decades later, reincarnation researcher Ian Stevenson discovered Sahay’s pamphlet and chose to investigate the case further. In 1964, Stevenson interviewed Bishen’s older brother, sister-in-law, and older sister in Bareilly, as well as Laxmi Narain’s cousin in Pilibhit. His assistant in India, P Pal, interviewed Bishen’s father. Stevenson conducted three interviews with Bishen Chand himself, in 1969, 1971, and 1974.

 

Ian Stevenson meticulously investigated whether Bishen Chand could have obtained information about Laxmi Narain through ordinary means. He found that Bishen's family had no direct connections to Pilibhit or the Narain family, although they had passed through the area on train journeys without stopping. An uncle of Laxmi Narain lived near Bishen's family in Bareilly, and Laxmi’s mother had moved there in 1926. However, Stevenson noted that neither Sahay nor Bishen’s father had contacted them to verify the child's statements, suggesting that Bishen could not have obtained information from them. Additionally, Stevenson pointed out that Bishen had begun mentioning Pilibhit at ten months old, before he could have interacted with outsiders without his parents' knowledge.

 

In 1975, Ian Stevenson published the case in the first volume of his ‘Cases of the Reincarnation Type’ series, including almost the entire Sahay pamphlet with added explanatory annotations. Stevenson valued this case for its documentation of the child's statements before any verification efforts. The case provided substantial information about both the previous individual and the subject’s later life, as Bishen was middle-aged during the investigation. It also exemplifies the common feature where a child born into poverty recalls a previous life of wealth.

 

Ian Stevenson could not meet any members of the Narain family who had known Laxmi Narain personally. Instead, he relied on information from Sahay, Bishen’s relatives who had spoken with the Narain family, and others who knew Laxmi Narain. According to these accounts, Laxmi Narain was the pampered only son of a wealthy landowner, Har Narain. After his father’s death, Laxmi Narain dropped out of school at around seventeen or eighteen, having completed only sixth grade, though he continued with private or self-directed education. He inherited a substantial fortune and indulged in luxuries such as fine food, clothes, women, and drink, and worked for the railway service for an unspecified period.

 

Laxmi Narain never married but was intensely attached to a prostitute named Padma. After witnessing another man leave her apartment, he shot the man dead with a gun he seized from his servant. He fled but avoided justice primarily through bribery. Although Sahay’s report did not mention the murder, it discussed a related lawsuit, allowing Stevenson to estimate that the incident occurred in 1918. Laxmi Narain subsequently moved to Shahjahanapur and died on 15 December 1918, at age 32, from fever and lung trouble after being ill for five months. His excessive spending depleted the family’s fortune, forcing his mother to move in with her brother in Bareilly.

 

Laxmi Narain’s contemporaries described him as very generous. He would sometimes give his own food to beggars and once provided a substantial sum to a Muslim watch repairman to start a business. He was also deeply religious, though intermittently. According to his mother, he would seclude himself in his shrine-room for ten to fifteen days at the beginning of the month for worship, then engage in debauchery with equal fervor for the rest of the month, before repeating the cycle.

 

A maternal uncle of Laxmi Narain informed Sahay that Laxmi had also recalled a previous life up to the age of six, claiming he had come from Jehanabad. No verification was pursued, as his parents wanted to keep these memories secret. Many years later, Bishen Chand told Stevenson that the past life he remembered as Laxmi was that of a rajah’s son, but he no longer retained any memories of it. Stevenson investigated three other cases where children recalled previous lives of individuals who themselves had past-life memories: Timothy Curran, Maung Aung Myint, and Mounzer Haïdar.

 

Bishen Chand’s Statements:

 

Bishen Chand made 48 statements, of which 21 were recorded by Sahay before Bishen met Laxmi Narain's relatives. Some statements were slightly inaccurate, such as identifying Har Narain, Laxmi’s father, as his uncle. Other statements were likely true but could not be verified, while some were partially verified. For example, Bishen claimed to have been treated by an Ayurvedic doctor named Hanumant Vaidya; although a doctor by that name had worked in Shahjahanapur, he was deceased by the time of the investigation.

 

Statements made by Bishen Chand that were verified as correct for the life of Laxmi Narain (named in Stevenson’s tabulation) included:

 

- He had belonged to the Kayastha caste. (Bishen Chand belonged to the more humble Kattri subcaste)

- He lived in Pilibhit.

- His father was a zamindar. (wealthy landowner)

- His father died before he did, and a large crowd attended the funeral.

- He studied up to the sixth class in the government school, which was near the river that flows past Pilibhit.

- His English teacher in the sixth grade was fat and bearded.

- He knew Urdu, Hindi, and English.

- His house had two stories.

- He liked to watch nautch girls. (women who performed songs and dances)

- He funded the launch of the business of a Muslim watch dealer in Pilibhit.

- His mistress’s name was Padma.

- His ‘uncle’ Har Prasad had a green house. (the term ‘uncle’ could be used for a close friend of one’s father, which Har Prasad was)

- Har Prasad’s mistress was named Hero.

- He had a neighbor named Sunder Lal, whose house had a green gate.

- He competed in kite flying with Sunder Lal.

- He worked for a time for the Oudh Railway.

- His servant was called Maikua, a member of the Kahar caste. (mostly servants and cooks)

- His bed was elegant, with a heavy covering and four pillows.

- He won a lawsuit against some relatives. (there were in fact several lawsuits)

- He shot and killed a man he saw coming out of Padma’s house.

- He obtained a job in Shahjahanpur.

- He died in Shahjahanpur.

 

Bishen Chand made several recognitions, including identifying himself and his father in a photograph, Sunder Lal’s house, and the ruins of his former residence. Notably, he also identified a room in the house where he claimed Har Narain had buried treasure. Although he could not specify the exact location, a subsequent search revealed a stash of gold coins. Bishen also identified the houses of Lalta Prasad, a merchant, and Ismail, the watch dealer whose business he had supported.

 

Behaviours:

 

Between the ages of three and seven, Bishen Chand talked about his past life daily, according to his older sister. He exhibited behaviors that reflected Laxmi Narain's personality and were inappropriate for his current circumstances. He criticized his father for their poverty, demanded money, and cried when denied, ridiculed the modesty of their home, and insisted on replacing his cotton clothes with silk ones. He even remarked that "even my servant would not take the food cooked here." Despite his family's strict vegetarianism, Bishen, at age five or six, began secretly eating meat and drinking medicinal brandy, claiming, "I am used to drinking," when caught by his sister.

 

When Bishen Chand was four years old, his father took him on a train journey that passed by Pilibhit. Upon hearing the announcement, Bishen demanded to get off, claiming he "used to live here," and cried when his request was denied.

 

At under five and a half years old, Bishen advised his father, "Papa, why don’t you keep a mistress? You will have great pleasure from her." When asked about his past-life wife and children, he responded, "I had none. I was steeped in wine and women and never thought of marrying."

 

Between the ages of three and seven, Bishen Chand would boast about murdering his rival for Padma’s affections and how his family’s influence had protected him from punishment. He was also known for his quick temper.

 

Bishen exhibited some xenoglossic ability by reading Urdu before he was formally taught the language, using two specific Urdu words typical of upper-class residents of Pilibhit. When Laxmi Narain’s mother visited him in Bareilly, he recognized her and addressed her using the same style of epithets Laxmi Narain had used.

 

Bishen Chand showed a strong affection for Laxmi Narain’s mother, preferring her over his own mother. He frequently tried to convince his father to let her live with their family and visited her often when she stayed with her brother in Bareilly. Bishen maintained contact with her until he was fifteen.

 

As a child, Bishen was visited by his past-life mistress, Padma, and immediately sat in her lap. He held onto old grudges, showing disdain for female relatives of a person he had sued and mocking a former neighbor who had acquired the honorary title of 'Rajah.' Bishen not only recognized his former house but acted as if it still belonged to him, walking through it with a sense of ownership.

 

Bishen Chand began to lose his past-life memories around age seven, retaining only the recollection of having committed a murder. He gradually adapted to his current life and abandoned past-life behaviors, such as demanding silken clothes. However, in middle age, he continued to eat meat and fish despite his caste's vegetarianism. As an adult, Bishen worked as an excise officer, dressed plainly, and avoided past-life excesses. He maintained a quick temper but was non-violent and occasionally wept in remorse for his outbursts.

 

At 23, he encountered Padma at his office, and was so overwhelmed with emotion that he fainted. He visited her home that evening with a bottle of wine, hoping to rekindle their past relationship. Padma rejected him, saying, "I am an old woman like your mother," and broke the bottle, advising him not to lose everything again. Bishen married about two years later, and he and his wife remained together into his middle age.

 

As Bishen Chand aged, he often reflected on the contrast between his current life and his past as Laxmi Narain. He told his current poverty was a punishment for his past-life actions (karmas), particularly the murder, which was the only incident he still remembered. While he recalled enjoying more freedom and pleasure as Laxmi Narain, his reflections were tinged with remorse rather than anger.

 

By the age of 48, Bishen wished for greater material wealth only to be able to be generous, and he expressed a desire for superior wisdom in his next life rather than wealth. Stevenson observed that Bishen had learned that material possessions and carnal pleasures do not bring true happiness.

 

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Lebanese Imad Elawar reincarnation case:

 

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

 

A verified reincarnation case in Lebanon. [The boy who had a phobia of trucks and buses.]

 

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

 

In the 1960s, Ian Stevenson investigated a Lebanese case where a child recalled past life memories. This case was significant for Stevenson because it included numerous verified details and he documented the boy’s statements in writing before trying to identify the previous personality. This thorough approach contributed to its strength as one of his notable investigations.

 

Imad, born on December 21, 1958, to a Druze family in Kornayel, near Beirut, Lebanon, began speaking at around 18 months. He mentioned names "Jamileh" and "Mahmoud" and spoke of a past life as a member of the Bouhamzy family from the village of Khriby, about 25 miles away. He often reflected on his previous life, both during conversations and in his sleep, in dreams.

 

Imad frequently spoke of Jamileh, describing her as more beautiful than his mother and noting her preference for red clothes and high heels. He also talked about owning various vehicles, including a small yellow car, a bus, and a truck. He recounted a fatal accident involving a truck and a man with broken legs, which he viewed as murder, and mentioned a bus accident. Imad expressed significant happiness about being able to walk.

 

His father rebuked him and blamed him for talking about his past life. After being scolded by his father for talking about his past-life memories, Imad stopped sharing them with him and instead confided in his mother and paternal grandparents. One day, while walking with his grandmother, Imad recognized and embraced a visitor to Kornayel who was later confirmed to be a resident of Khriby and a neighbor of his previous life. This incident led Imad's parents to believe there might be some truth to his statements, though they did not pursue further verification.

 

Soon after the incident with the visitor, a woman from near Khriby confirmed to Imad’s parents that the names Bouhamzy and others mentioned by Imad were associated with people who had lived in Khriby. In December 1963, Imad’s father visited Khriby for a funeral and had the chance to inquire further, but he did not make contact with the individuals pointed out to him. This happened roughly three months before Ian Stevenson began his interviews.

 

Ian Stevenson first heard about potential reincarnation cases in Kornayel from an interpreter who lived there. In March 1964, Stevenson traveled to Kornayel, where he interviewed Imad, his family, and other relatives in person, using French and local Arabic interpreters. He also interviewed a member of the Bouhamzy family.

 

Since Imad’s family had not reached out to the Bouhamzys, Stevenson was able to document Imad’s statements before the case investigation began and record the meeting between Imad and the Bouhamzys. He made several additional visits to Khriby and one to Raha (in Syria) to conduct further interviews and gather more information.

 

The villages of Kornayel and Khriby, separated by a winding mountain road, had bus connections to Beirut but no public transport links between them at the time. This meant there was minimal interaction between the two villages, aside from attending funerals. Stevenson found no evidence of prior contact between Imad’s family and the Bouhamzys.

 

Stevenson included the case report in the first edition of his book ‘Twenty Cases Suggestive of Reincarnation’, published in 1966. He revised and expanded the report in the 1974 edition of the book.

 

Statements and Verifications:

Imad’s family speculated that, in his past life, he had been Mahmoud Bouhamzy of Khriby, who had a wife named Jamileh and had been killed by a truck after a quarrel with the driver. However, Stevenson soon found this theory to be incorrect. On his first trip to Khriby, Stevenson interviewed three people who knew the Bouhamzy family and Mahmoud. They confirmed that Jamileh was indeed Mahmoud’s wife but stated that Mahmoud had not been run over by a truck; that incident had actually occurred to another Bouhamzy family member, Said, in 1943. Their accounts also differed from Imad’s in other ways.

 

Further complications arose when Haffez Bouhamzy, son of Said Bouhamzy, clarified that Said had no connection with Jamileh. Additionally, a young man named Sleimann Bouhamzy had demonstrated enough knowledge of Said Bouhamzy’s life to convince Said’s family that he was Said reborn, which conflicted with the idea of Imad being Mahmoud. However, Imad’s statements were found to align with the life of Ibrahim Bouhamzy, a cousin of Said’s, who had a mistress named Jamileh (not Mahmoud’s wife) and had lost the ability to walk in his last months due to tuberculosis of the spine before dying in 1949.

 

On a third visit to Khriby, Stevenson brought Imad, his father, an interpreter, and Haffez to see if Imad, who had recently turned five, would recognize people or places associated with Ibrahim Bouhamzy. They first visited Said’s former home, where Imad did not recognize the house or people in family photographs. They then went to Ibrahim’s former home, but Imad also failed to recognize the house or Ibrahim’s mother. This lack of recognition might be attributed to significant changes in the village and Ibrahim's mother’s aging over the fifteen years since Ibrahim’s death.

 

Despite the lack of recognition during the visits, the evidence in other respects was strong. Imad made thirteen accurate recognitions and statements about Ibrahim Bouhamzy’s life, including details like the specific spot in the courtyard where Ibrahim kept his dog (tied with a cord), the location of Ibrahim’s gun, and correct identifications from portraits of Ibrahim and his brother Fuad. He also accurately recounted Ibrahim’s last words. Before the first trip to Khriby, Imad made 47 statements, of which 44 were correct and 3 were not. During the car ride, he made 10 statements, of which only 3 were incorrect.

 

Behaviours:

From an early age, Imad showed a strong interest in Khriby and expressed a desire to visit. When he did, he embraced someone he seemed to recognize. His longing for Jamileh was evident when, at the age of three, he asked his mother to act as if she were Jamileh.

 

Imad had a phobia of large trucks and buses from infancy, which led his parents to conclude he might have died in such an accident. However, this phobia disappeared by the time he was five. Ibrahim Bouhamzy, a cousin and friend of Said Bouhamzy, had a significant emotional impact from Said’s death. Ibrahim had driven a bus, which once rolled away and overturned after he stepped out, causing an accident with his assistant inside. Sleimann Bouhamzy, who was believed to be the reincarnation of Said, had a much stronger phobia of motor vehicles, which only began to fade around age eleven or twelve. Stevenson noted that the intensity of these phobias reflected the emotional difference between experiencing a vehicle-related death personally and witnessing the death of a close associate.

 

When Stevenson reviewed Imad’s original statements, he observed that while Imad described a truck accident, he never explicitly stated that it had happened to him. According to Sleimann Bouhamzy, Said Bouhamzy had no quarrel with the driver, but Stevenson noted that Ibrahim, like Imad, had a belligerent nature. It’s possible that Imad’s mention of the quarrel was a supposition based on Ibrahim’s own tendencies.

 

Imad shared a strong interest in hunting with Ibrahim. Additionally, Imad was precocious in school, especially in French, despite his family not speaking the language. Ibrahim, who had served in the French Army in Lebanon, was proficient in French.

 

Imad’s early joy at being able to walk was clarified when Stevenson asked Haffez if Ibrahim’s tuberculosis was of the spinal variety. Haffez confirmed it was, noting that it initially made walking difficult and eventually impossible in the last two months of Ibrahim’s life. Ibrahim’s brother, however, did not agree that Ibrahim had spinal tuberculosis but mentioned that Ibrahim had spent the last six months of his life bedridden in the hospital.

 

Stevenson visited the Elawar family in 1968, 1969, 1972, and 1973. Throughout these visits, Imad maintained a strong interest in Khriby and continued to be passionate about hunting, even requesting a gun from his father. By age thirteen, Imad claimed to remember everything from his past life as well as another life lived between Ibrahim’s death and his own birth, though he lacked details to identify that person. Stevenson’s tests indicated that Imad’s memories had begun to blur over time.

 

In 1970, at age twelve, Imad met Ibrahim’s maternal uncle, Mahmoud Bouhamzy, for the first time but did not initially recognize him. However, when shown a photograph of Mahmoud with a moustache, Imad identified him as “my Uncle Mahmoud.” During a stay with Mahmoud in Khriby, an incident occurred that notably impressed Mahmoud.

 

Imad recognized a man on the street and asked Mahmoud for permission to speak with him. Mahmoud questioned Imad’s interest, noting the man was a former soldier, but Imad responded that this was precisely why he wanted to talk to him. Imad mentioned the man’s name, though Mahmoud had forgotten it by 1972. Imad and the man conversed at length, and the man confirmed to Mahmoud that he and Ibrahim had joined the French army on the same day and were close companions during their service.

 

Even at fourteen, Imad remained emotionally connected to his past life, becoming tearful when reminded of Ibrahim’s mother’s recent death, showing his ongoing attachment to his previous family. Stevenson found Imad Elawar’s case compelling because he documented the child’s memories in real-time before contacting the Bouhamzy family, ensuring a detailed and timely record of Imad’s recollections.

 

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Sri Lanka Wijeratne Hami reincarnation case:

 

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

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

Researcher V. F. Guneratne, (Independent researcher and scholar, Sri Lanka)

Researcher E. C. Raddalgoda, (Independent researcher and scholar, Sri Lanka)

 

A verified reincarnation case in Sri Lanka. [The boy who was a bird in his past life.]

 

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

 

In this Sri Lankan reincarnation case, a boy born with severe physical defects believed these issues were a karmic consequence of having committed murder in his previous life. Wijeratne Hami was born on January 17, 1947, in Uggalkaltota, Sri Lanka, with noticeable physical defects: a deformed right arm and hand, and a missing part of his right pectoral muscle. His father, Tillekeratne Hami, observed similarities between Wijeratne and his deceased younger brother, Ratran Hami, including a similar darker complexion.

 

At age two, Wijeratne began talking to himself and mentioned that his arm was deformed as a result of having murdered his wife in a previous life. He began to walk around his house in a solitary way talking to himself. He described details of a crime, trial, and execution that matched the final events of Ratran’s life, including his execution by hanging. Tillekeratne confirmed that these details aligned with Ratran's experiences and life.

 

Wijeratne’s father attempted to dissuade him from talking about the previous life, but he persisted in doing so. He often spoke about it in a brooding, solitary way to himself, and at other times to persons who asked him about his arm. He narrated the details of the crime, arrest, and execution of Ratran Hami with a vividness and abundance of detail. According to Wijeratne's mother, he revealed what he remembered in fragments, sharing one detail on one day and then later speaking about another episode or detail. When Wijeratne was between four and five years old, his statements came to the attention of the researchers.

 

Ratran Hami:

Ratran Hami, born in 1904, married young, but his wife died when he was 22. He then courted Podi Menike, a woman from a nearby village. They had completed the legal paperwork for their marriage, but Podi Menike lived with her parents until the final ceremony. When Ratran traveled to her village for the wedding, she refused to proceed, possibly due to an attraction to another man.

 

Enraged by Podi Menike's refusal to marry him, Ratran returned to her village and, on October 14, 1927, fatally stabbed her with a kris, a Malaysian knife. During his trial, Ratran pleaded not guilty, asserting that a scuffle had occurred between him and the villagers, and that while trying to escape from Podi Menike’s grip, he accidentally stabbed her. However, the jury sided with witnesses who claimed that Ratran had assaulted her with the knife before they intervened.

 

Ratran Hami was hanged in July 1928. Before his execution, he told Tillekeratne that he was not afraid of dying but was concerned for Tillekeratne. He also stated that he would return as Tillekeratne's son after the death.

 

At the time of Ratran's execution, Tillekeratne was unmarried. In 1936, he married Huratal Hami from Morahala, a village about forty kilometers from Uggalkaltota. Huratal later reported that she had not known about Ratran's crime until their son Wijeratne began talking about it.

 

In his report on the case, Ian Stevenson highlighted that the two villages, Uggalkaltota and Morahala, were distant and had minimal traffic between them. He noted that murders were so common in Sri Lanka at the time that news often did not spread widely. Stevenson’s informants confirmed that news of Ratran’s crime had not reached Morahala, and it was likely that Tileratne avoided discussing the crime while courting Huratal.

 

Scientific Investigation:

When Wijeratne was nearly five years old, Buddhist philosophy professor Ananda Maitreya interviewed him about his memories. At fourteen, Wijeratne was further interviewed by Francis Story, a research assistant of Ian Stevenson, who also spoke with his school principal, teachers, and monks who had witnessed his earlier statements. Four months later, Stevenson interviewed Wijeratne, examined him physically, and spoke with his parents and older brother. Stevenson reviewed details from Maitreya, obtained a certified transcript of Ratran Hami’s trial, an autopsy report for Podi Menike, and other relevant documents from Sri Lankan government officials. He maintained contact with Wijeratne and his family through visits and correspondence for approximately thirty years.

 

Ian Stevenson published a full report on this case in his book ‘Twenty Cases Suggestive of Reincarnation’ and provided a summary with photographs in the second volume of his two-volume work, ‘Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects’. Stevenson also investigated three other cases where birth defects were attributed to wrongdoing in a previous life.

 

When Stevenson examined Wijeratne at age fourteen, he observed that Wijeratne’s right arm was six to seven centimeters shorter and about half as thick as his left arm. His right pectoral muscle was almost entirely missing. An x-ray taken years later revealed that his right third rib was shorter than the left. Additionally, Wijeratne’s right hand had much shorter and smaller fingers than normal, with the index, middle, and ring fingers joined together, and some fusion between the ring and fourth finger. As a result, his hand had limited ability to grasp objects larger than a pen or pencil.

 

Wijeratne's malformations are consistent with Poland syndrome, a rare condition with an incidence of about 1 in 20,000. According to Wijeratne, he believed the defects resulted from killing his wife with his right hand and that the missing muscle in his right chest reflected a wound he inflicted on Podi Menike. However, the post-mortem report indicated that he actually stabbed her in the back and left armpit, not the right breast. No other family members of Wijeratne had similar defects.

 

Stevenson speculated that Wijeratne might have confused right and left, perceiving Podi Menike's left side as her "right" because it was on his right. He proposed that if mental images, rather than actual physical changes, influence the physical body, then the mind of Ratran Hami could have affected Wijeratne’s physical deformities. Thus, a deformity on Wijeratne's right chest could be explained by this influence, given Ratran’s confusion about the sides.

 

In 1971, at the age of 24, Wijeratne underwent successful surgery to separate the index and fourth fingers from the adjoining fingers. This procedure significantly improved the functionality of his hand.

 

Wijeratne’s Statements:

 

Wijeratne made the following accurate statements, which were verified by either his family members, close associates, or the trial transcript:

 

-He had been Ratran Hami, the brother of his father, a farmer who had lived in Uggalkaltota.

-He had had a first wife but could not remember her.

-He had stabbed his second wife with a knife, which was why his hand and chest were deformed.

-His wife had been the eldest sister of Punchimahataya and had lived in the village of Nawaneliya.

-He believed another man, Mohottihamy, had persuaded her not to go through with the marriage (this was not confirmed, but it was verified that a man named Mohottihamy was living with Podi Menike’s family).

-On the date the final ceremony was to happen, he begged Podi Menike to come to his house.

-At the home of Podi Menike, meat was hanging and some was being boiled.

-After she refused to return with Ratran, he walked back to Uggalkaltota, his village, which was five miles away.

-At home, he sharpened his kris (Malaysian knife) on a plank under an orange tree (Wijeratne pointed out to his family the plank and orange tree, which were still in the same place as twenty years before).

-He borrowed money from his brother to pay off debts to the laborers who had built his house, then walked back to Podi Menike’s house.

-Being unable to persuade her to return with him and seeing the man he thought was his rival, he stabbed her in the right breast.

-He was then beaten up by Mohottihamy.

-He was taken to Balangoda after the murder.

-The trial was delayed (Wijeratne stated two years while records showed eight months, but Stevenson posits that the time could have seemed longer due to the stress of waiting).

-He tried to pin the crime on Mohottihamy, but was prevented by a servant who saw that he had murdered Podi Menike.

-He was sentenced to hang.

-Five days before the execution, Tillekeratne arranged an alms-giving ceremony on his behalf at the prison, with ten Buddhist monks and their leader monk conducting it. (As an action for collecting good karmas.) (Wijeratne remembered the alms-giving ceremony in great detail.)

-During this ceremony, he told Tillekeratne that he would certainly return.

-The day before the execution, a bag of sand was weighed on the gallows (Stevenson learned this was customary, to test the rope).

-At the execution, a Buddhist priest offered him his last rites just before he was hanged.

-A black cloth was placed over his head before the trap was sprung. (Stevenson learned that this was customary; hoods were commonly placed over the heads of criminals executed in Sri Lanka.)

-When the trap was sprung, Wijeratne was thinking only of his brother. He felt his neck tightening and then felt a sensation like dropping into a pit of fire.

-He was aged 23 or 24 at his execution (He was, in fact, 24).

-He generally had no memories from that time until he came to realize that his father was his brother when he was two years old. However, Wijeratne spoke of some of his experiences after his death as Ratran Hami and before his birth as Wijeratne.

-At age six or seven, he recognized a belt his cousin was wearing, which had been owned by Ratran Hami and left with his aunt, who gave it to her son. The two families had been estranged, so he and this cousin had not previously met.

 

Wijeratne recalled a period of his existence between his past life as Ratran Hami's death in 1928 and his birth in 1947, during which he said he had lived as a bird. Therefore, he had lived as a bird for about 19 years. As early as 1961, he mentioned experiences like "soaring through the air and resting on treetops." Also, once during a particularly stressful time, Wijeratne experienced a psychotic episode, developing the delusion that he is a bird now. This happened when his thoughts became muddled and he suffered from insomnia. He was seen breaking tree branches and, when asked by his brother, simply he replied, "I am now a bird." This mental illness lasted about a week.

 

In the hospital, Wijeratne was treated with tranquilizers, which he continued for some time afterward. These medications are used to treat anxiety and insomnia. His illness was moderate to severe for about five months, but he stopped taking medication by the fall of 1970. Later, reflecting on this experience, Wijeratne recalled feeling light, almost weightless. While the delusion didn't include details like having feathers or wings, the sensation of being a bird was vivid.

 

Notably, this wasn't the first time bird-related imagery appeared in Wijeratne's life. Researchers like Mr. V. F. Guneratne, Mr. Francis Story, and Mr. E. C. Raddalgoda recalled that as early as 1961, Wijeratne had mentioned "soaring through the air and resting on treetops" after Ratran Hami's death. Following Ratran Hami's execution, Wijeratne described similar experiences, leading them to believe he might have had an "intermediate" life as a bird. (It was approximately 19 years.) The content of his memory and delusion closely resembled each other, although the memory itself could also have been a delusion or mental illness.

 

Stevenson acknowledged that much of the information Wijeratne provided was known to his father, Tillekeratne, suggesting that Wijeratne could have learned it from him. However, Stevenson argued that this learning must have occurred very early in Wijeratne’s life, as his mother reported that he spoke about these details in depth at just two and a half years old. Additionally, Stevenson contended that Tillekeratne could not have shared details about Ratran, his crime, and execution with Wijeratne without the mother discovering it, since Sri Lankan mothers typically keep young children close and under constant supervision.

 

Wijeratne made three statements about Ratran's execution that Tillekeratne could not have witnessed, including the detail about the rope being tested with a sandbag. There was no way for Tillekeratne to know or witness them. Stevenson was able to verify this detail only by consulting a government prison executioner. Stevenson also noted that Wijeratne could not have identified the belt worn by his cousin through information from his father or other immediate family members, suggesting that this knowledge came from another paranormal source.

 

Stevenson argued that fraud for fame or financial gain was unlikely in this case, as it would more likely result in notoriety rather than reward. He pointed out that Tillekeratne had actually tried to discourage Wijeratne from discussing his past life due to concerns about potential retaliation from Podi Menike’s surviving relatives and ridicule from others. Additionally, Stevenson noted that Sri Lankan villagers generally revere monks, suggesting that the family would not have disclosed the story to the Buddhist monks unless they were convinced of its truth.

 

Stevenson argued that where Wijeratne's account differs from the testimonies of witnesses and the accused at the trial, he gives more weight to Wijeratne’s version. He reasoned that the witnesses, aside from the medical officer who conducted the autopsy, were heavily invested in either condemning or exonerating Ratran. Stevenson suggested that Ratran’s claim of having stabbed Podi Menike deliberately might have been a falsehood intended to save his life. This discrepancy, according to Stevenson, further supports the idea that Wijeratne could not have acquired his knowledge through normal means, such as from his parents or court records, as he would have likely repeated the same story as presented in those sources.

 

Tillekeratne described his brother Ratran as “very obedient,” a trait he also observed in Wijeratne. At age fourteen, Wijeratne showed no remorse for the murder and expressed that he would likely repeat the same action if faced with a similar situation, believing it was the correct response for a rejected husband. Stevenson noted that this perspective was not uncommon in Sri Lanka at the time, which contributed to the high homicide rate. However, Wijeratne also acknowledged having had an “unbearable temper” in his past life and stated that he had not considered the consequences of his actions. He told that his temper was milder in his current life.

 

By maintaining contact with Wijeratne for thirty years, Stevenson was able to observe his development from childhood into young adulthood. In his early twenties, Wijeratne reported that he no longer frequently thought about his previous life unless prompted. However, when he did reflect on it, the memories of the murder, trial, and execution were more vivid to him than memories of his own childhood in his current life.

 

As Wijeratne matured, his views on dealing with a wife's unfaithfulness softened. At age 22, he wrote to Stevenson: "If a wife disregards her husband’s advice, it is wise to divorce her. Otherwise, sudden anger can lead to the destruction of many lives. According to Buddha’s teaching, if one’s actions are guided by patience and wisdom, it can lead to a happy life."

 

In the same year, Wijeratne experienced a five-month episode of schizophrenia. He spent a month in a psychiatric hospital and continued on medication afterward, with the attending psychiatrist sharing this information with Stevenson. The episode was triggered by rejection from a female classmate, for whom Wijeratne had developed elaborate romantic fantasies. Despite his denial, classmates reported that he had mentioned she reminded him of Podi Menike. Four years later, Wijeratne had another psychotic episode, leading to a brief hospitalization, again triggered by a woman's rejection.

 

In 1980, Wijeratne met a woman who loved him, and they married that year. After graduating from university, he began working as a schoolteacher. Wijeratne did not mention his memories of Ratran Hami’s life before the marriage, and although his wife learned about them later, it did not appear to affect their relationship. Wijeratne's case is one of the verified reincarnation cases where the person had an intermediate life as an animal. He had a bird life for 19 years.