Turkish Faris Yuyucuer reincarnation case:

 

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

Researcher Resat Bayer, Professor, (Koc University, Turkey and Stanford University, United States of America)

 

A verified reincarnation case in Turkey. [The child who remembered his drowning in a previous life.]

 

Turkey is a Muslim country practicing Islam. Adana is a major city in southern Turkey, located on the Seyhan River, about 35 km from the Mediterranean Sea. It serves as the administrative center of the Adana province and is the largest city in the Mediterranean Region.

 

Faris Yuyucuer was born on August 24, 1970, in Adana, Turkey. At his birth, he was found to have two birth defects and a birthmark. The birthmark was an area of intense redness, round in shape, on his left buttock, approximately 1.5 centimeters in diameter. This birthmark was observed and photographed when Faris was just seven months old, before he could speak.

 

Identification as Hasan Derin:

Faris was identified as the reincarnation of Hasan Derin, a child from the same neighborhood who had drowned in July 1970 in a small lake not far from where both families lived. This identification was based on several announcing dreams experienced by Faris's mother and Hasan's family members.

 

The Three Dreams:

Faris's mother had a dream in which she saw Faris drowned in the lake where Hasan had died. In the dream, she took Faris in her arms, and he grew, changing into Hasan. This dream led her to suspect that Faris was Hasan reborn. She visited Hasan's mother, who was initially skeptical until she saw the birthmark on Faris's buttock, which matched a scar Hasan had from a burn.

 

Hasan's sister and father also had dreams about him after his death but before Faris's birth. In these dreams, Hasan told his family not to worry about him and that he would be reborn near them. Hasan's father recalled a dream in which Hasan specified that he would be reborn near the grocer's, referring to a shop owned and operated by Faris's father, which Hasan's family had patronized.

 

Birth Defects and Their Correspondence:

Faris had a micropenis, which Dr. Ian Stevenson believed was associated with an operation Hasan had undergone to remove a calculus. The operation involved incising Hasan's penis to the urethra, which was done under local anesthesia and terrified Hasan at the time. Faris's penis was still less than one centimeter long at seven months but appeared normal by the time he was six and a half years old.

 

Faris also had a five-to-six millimeter vertical scar on his lower lip. The origin of this scar was unclear, with divergent testimony on whether it was related to an injury in the lake or to an accidental laceration by people trying to revive Hasan when his body was pulled from the lake.

 

Behaviors and Statements:

When Faris became able to speak, he talked about Hasan's drowning. He had a marked phobia of water and particularly warned other children not to go near the quarry where Hasan had drowned. Faris preferred foods that Hasan liked and said little spontaneously about Hasan, but when he was two and a half years old and heard his elders talking about another child who had drowned in the lake, he said, "Just like me! Just like me!" When he was six, he remarked that "Faris" was a "silly" name and said he would prefer to be called Hasan.

 

Changes in the Birthmark:

Later examinations of Faris's buttocks allowed researchers to observe how his birthmark faded. When he was six and a half years old, nothing of the birthmark remained, except perhaps a slight increase in pigmentation at the area where the birthmark had formerly been so prominent.

 

Other Information:

The case was investigated by Dr. Ian Stevenson, a professor and scientist from the University of Virginia, United States of America, and Professor Resat Bayer, a researcher from Koc University, Turkey, and Stanford University, United States of America.

 

The Faris Yuyucuer reincarnation case is notable for the correspondence between Faris's birthmark and Hasan's scar, the announcing dreams experienced by family members, and Faris's behaviors and statements that suggested memories of Hasan's life. The intermission life period between Hasan's death and Faris's birth was approximately six weeks. Hasan's mind has entered a body that has already been formed due to the mind of another creature. This scientific evidence suggests that consciousness can survive death and be reborn, as taught by the Buddha.

 

 

 

 

Indian Rajani Singh reincarnation case:

 

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

 

A verified reincarnation case in India. [The girl whose consciousness entered into an already formed body.]

 

The Life and Struggles of Mithileshi Singh:

Agra is a major city in Uttar Pradesh, India, located along the Yamuna River. It is situated 230 km from Delhi and 330 km from Lucknow, making it a significant urban center in the region.

 

Mithileshi Singh was born in 1975 in Agra, India, into a family with high expectations for academic success. Her father, Navratan Singh, worked for the government, and her mother, Rajwati Devi Singh, managed the household. Mithileshi had three siblings, including a younger sister named Meena, with whom she shared a strong bond. She was also particularly close to her maternal aunt, Ganga Bai.

 

Unlike her siblings, Mithileshi struggled with her studies. In an effort to help her pass her high school final examinations, her parents sent her to live with her older cousin, Virender Singh, and his family in Bhalaul, India. Virender was married to Bimla, and his mother, Shakuntala, who had a domineering personality, also lived with them. The plan was for a family member who worked as a teacher at a local college to tutor Mithileshi.

 

A Forbidden Love and Tragic End:

Mithileshi was not happy living with Virender's family. She felt sorry for Bimla, who had to endure Shakuntala's harsh treatment, and grew fond of her. Mithileshi herself was known to be headstrong and stubborn. Tensions escalated when she became romantically involved with a boy from a lower caste, which her family strongly disapproved of due to cultural norms.

 

Rajwati Devi recalled, "Mithileshi was very stubborn. She would not listen to us about the boy. We were very worried about her future."

 

Mithileshi's struggle with her family's disapproval and the stress of her upcoming exams led her to become severely depressed. On October 6, 1991, after a visit from her mother and aunt, a distraught Mithileshi poured kerosene on her head and set herself on fire. Panicked and in pain, she ran to Bimla, who was pregnant at the time. Bimla, terrified and trying to protect herself, pushed Mithileshi away.

 

Virender Singh described the horrifying scene: "We heard screaming and rushed to see what was happening. Mithileshi was on fire. We quickly put out the flames and took her to the hospital, but it was too late."

 

Mithileshi's burns were most severe on her head, with almost her entire body affected, except for her waist and feet. She died from her injuries at the nearest hospital.

 

The Dream and Rajani's Birth:

Within a month of Mithileshi's suicide, her mother, Rajwati Devi, had a vivid and emotional dream. She remembered, "I dreamt that Mithileshi came to me and said, 'Mother, I am coming back to you.' I woke up with a strong feeling that she would return to our family."

 

About five weeks after Mithileshi's death, on November 16, 1991, Bimla Singh gave birth to a baby girl. The couple named her Rajani. A few days after Rajani's birth, her mother and paternal grandmother noticed unusual red marks on her head. Within a month, they observed similar marks on the rest of her body, although the ones on her head remained the most prominent.

 

Bimla remembered, "When we saw the marks on Rajani's head, we were shocked. They looked like the burns that Mithileshi had. We started to wonder if this could be a sign that Rajani was Mithileshi reborn."

 

Rajani's Past Life Memories and Behaviors:

As Rajani grew older, she began to exhibit memories and behaviors that seemed to belong to Mithileshi:

 

1. Recognition: When Rajani was four years old, in November 1995, she was taken to the home of Navratan and Rajwati Devi Singh. She demonstrated familiarity with the place and Mithileshi's family members. Rajani showed particular affection for Ganga Bai, Mithileshi's favorite aunt, and asked to see Meena, Mithileshi's younger sister. Rajwati Devi recalled, "Rajani recognized our home and our family members. She was so happy to see us, just like Mithileshi used to be."

2. Self-identification: Rajani sometimes insisted that she be called Mithileshi. She would say, "I am Mithileshi. Don't call me Rajani." She also stated that her father was Navratan and her mother was Rajwati Devi. She addressed the couple as "papa" and "mummy," much to their astonishment.

3. Emotional connections: Rajani was instinctively afraid of Shakuntala, Virender's domineering mother, just as Mithileshi had been. Bimla recalled, "Rajani would hide or become very quiet when Shakuntala was around. It was just like how Mithileshi used to react."

4. Personality traits: Rajani exhibited a stubborn streak, much like Mithileshi, and would get upset if she did not get her way. Rajwati Devi noted, "Rajani is so much like Mithileshi, not just in the way she looks, but also in her personality. She is very stubborn and strong-willed."

5. Statements about her past life: Rajani made various statements about her past life as Mithileshi. She would say, "I poured kerosene on my head and set fire to it," and "I died, and then I was born at Bimla's house."

 

Investigation:

Dr. Satwant Pasricha, a professor at the University of Virginia and the National Institute of Mental Health and Neurosciences in India, studied this case from December 1992 through December 1995. During her investigation, she observed and documented the following:

 

-Birthmarks: Dr. Pasricha noted that Rajani had an area on the right side of her head that was without hair and lighter in color than the rest of her skin, as well as red areas present on her shoulders and back. These birthmarks corresponded to the burns that Mithileshi had suffered. In her report, Dr. Pasricha stated, "The birthmarks on Rajani's body closely matched the description of the burns that Mithileshi had incurred."

 

-Physical resemblance: She noted a similarity in facial features between Mithileshi and Rajani, including their large eyes. Dr. Pasricha wrote, "There was a noticeable resemblance between Mithileshi and Rajani, particularly in their facial features."

 

-Statements and behaviors: Dr. Pasricha documented Rajani's statements about her past life as Mithileshi, as well as her behaviors and emotional connections to Mithileshi's family. She concluded, "Rajani's statements, behaviors, and emotional connections to Mithileshi's family are consistent with the idea that she is the reincarnation of Mithileshi."

 

Other Information:

The case of Rajani Singh offers intriguing evidence suggestive of reincarnation and provides insights into the possible continuation of consciousness after death. Dr. Pasricha's investigation highlights the potential for past life memories, birthmarks, and relationships to carry over from one life to the next.

 

Rajwati Devi reflected on the experience, saying, "I believe that my daughter Mithileshi has come back to us as Rajani. It is a comfort to know that her soul lives on, and we have been given a second chance to be with her." The intermission life period between Mithileshi's death and Rajani's birth was approximately five weeks. Mithileshi's mind has entered a body that has already been formed due to the mind of another creature. This scientific evidence suggests that consciousness can survive death and be reborn, as taught by the Buddha.

 

 

 

 

 

 

 

 

Myanmar Maung Win reincarnation case:

 

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

 

A verified reincarnation case in Myanmar (Burma). [The child who remembered his elderly past life.]

 

In March 1978, Dr. Ian Stevenson, a professor from the University of Virginia, was in Thigone, Burma (now Myanmar), investigating another case with his colleague U Win Maung. During a pause in their work, Stevenson noticed a young boy in the crowd with a large, hairy nevus on his right cheek. The boy caught his attention. Intrigued by the distinctive birthmark, Stevenson inquired about it through his interpreter, U Win Maung, marking the beginning of an intriguing reincarnation case study. The boy's name was Maung Nyunt Win, and found out the birthmark was indeed connected to a previous life.

 

Maung Nyunt Win was born around 1967, the fifth of eight children to U Maung Pu, a blacksmith, and his wife Daw Kyi. The family lived in Thigone, a small village approximately 15 kilometers northwest of Pyawbwe in Upper Burma. Soon after Maung Nyunt Win's birth, his parents noticed the unusual birthmark on his face.

 

As Maung Nyunt Win grew older and began to speak, he made surprising statements that suggested he was recalling a previous life. He claimed to remember being U Po Hla, a neighbor and distant relative of the family who had also worked as a blacksmith. U Po Hla had lived just a few houses away from Maung Nyunt Win's family, and the two families were well-acquainted.

 

U Po Hla's life had an intriguing connection to Maung Nyunt Win's birthmark. In his later years, U Po Hla developed a large cyst on his right cheek near his ear. Considering it unsightly, he punctured the cyst with a pin and squeezed out some semisolid matter, which was described as "somewhat like pus, but solid." This procedure flattened the cyst, but a black mark about the size of a small pea remained. U Po Hla lived for another decade after this self-administered procedure before passing away from old age around 1967.

 

When Maung Nyunt Win was around 3 years old, he visited the house of Daw Do Mai, one of U Po Hla's daughters, and addressed her as "daughter." He also told her and her younger sister that he was "U Po Hla Gyi," using the honorific "Gyi" to emphasize that he was their father, despite being in a child's body. Daw Do Mai asked him, "Are you really our father?" to which Maung Nyunt Win replied, "Yes, I am."

 

Around the age of 5, Maung Nyunt Win pointed to his birthmark and stated, "I had this before," referring to his previous life as U Po Hla. He also claimed U Po Hla's small forge bellows as his own when he saw them. Additionally, Maung Nyunt Win demonstrated a skill in blacksmithing, further strengthening the connection to U Po Hla's life.

 

Maung Nyunt Win's behavior also reflected his claimed past-life identity. He remained convinced that he was Daw Do Mai's father and addressed U Po Hla's children as if they were his own. He did not use the honorifics that Burmese children typically use when speaking to their elders, which was seen as unusual and further evidence of his past-life claims.

 

His memories and behaviors related to the previous life persisted until he was between 8 and 9 years old, after which he stopped speaking spontaneously about the past life. However, the deeply pigmented, hairy nevus on his right cheek remained a visible link to his claimed past life as U Po Hla.

 

Dr. Stevenson and his colleague U Win Maung investigated the case over several years, conducting interviews with Maung Nyunt Win's family, U Po Hla's children, and other villagers in 1978 and 1979. They also obtained additional information through correspondence in 1983. Informants confirmed that Maung Nyunt Win's birthmark was in the same location as U Po Hla's scar and was approximately the same size.

 

This case, with its unique birthmark correspondence and the subject's detailed memories and behaviors, is considered one of the more notable examples in Dr. Stevenson's collection of reincarnation cases. It offers intriguing evidence that supports the possibility of reincarnation and the persistence of memories and physical attributes from one life to the next. This scientific evidence suggests that consciousness can survive death and be reborn, as taught by the Buddha.

 

 

 

 

 

 

 

 

Turkish Necati Unlutaskiran reincarnation case:

 

Dr. H. N. Banerjee, Professor and Scientist, (University of Rajasthan, India)

 

A verified reincarnation case in Turkey. [The boy who had many birthmarks on his body, which were from a past-life knife stabbing by his past-life friend.]

 

Dr. H. N. Banerjee, a Professor at the University of Rajasthan, India, documented a remarkable case of rebirth in Turkey. This case is particularly notable because Turkey, with its predominantly Islamic faith, does not recognize reincarnation. However, some Islamic sects, such as the Sufis and the Alevis, partially or completely acknowledge the existence of reincarnation.

 

The story begins with the birth of a boy named Malik in Adana, Turkey. A few days after his birth, his mother had a powerful dream in which her son appeared and insisted on being called Necip. Although there was already a Necip in the family, they decided to name the boy Necati to please everyone.

 

As soon as Necati was able to speak, he began talking about his past life. He described certain people and spoke fondly of those he particularly loved or liked. Eventually, he revealed that his name was Necip Budak and that he lived in Mersin, Turkey. He was married to a woman named Zehra and had many children with her. Necati also spoke of his friend Ahmed Renkli, whom he often visited with his favorite son, Najat. One fateful day, Necati had a falling out with Ahmed. Their argument escalated, and Ahmed grabbed a knife, stabbing Necip in a fit of rage. This is how Necati, who was then called Necip, met his end.

 

Necati's parents had never heard of a family named Budak in Mersin, so they decided to take Necati to the town, which was more than 100 kilometers away. Upon arriving, Necati found the house he had once lived in and recognized his wife, Zehra, who was still living there. He was able to name all his children, except for the youngest, whose name he could not have known since she was born after his death. Necati was questioned about many things, all of which he answered easily.

 

One noteworthy detail was that Necati confessed to having had a dispute with Zehra during his past life. During this dispute, he had grabbed a knife and injured her knee. He pointed to the exact location of the injury, and Zehra lifted her skirt to reveal a large scar precisely where the young boy had indicated. Zehra and her children were soon convinced that Necati was the reincarnation of her husband and the father of her children. It was also confirmed that Ahmed had indeed stabbed Necip Budak during an argument at that time.

 

Necati had many birthmarks on his body, which could easily have originated from the stab wounds he had received in his past life. These many birthmarks added further credibility to his claims of reincarnation.

 

Dr. Banerjee's report on this reincarnation case remains a compelling example of reincarnation, even in a culture where such beliefs are not widely accepted. This scientific evidence suggests that consciousness can survive death and be reborn, as taught by the Buddha.

 

Brazil Marta Lorenz reincarnation case:

 

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

 

A verified reincarnation case in Brazil. [The girl who knew the details of a funeral she never attended.]

 

Brazil, is the largest and easternmost country in South America and Latin America. Dr. Ian Stevenson, a professor and scientist at the University of Virginia, documented the remarkable case of Marta Lorenz, a Brazilian girl who claimed to remember a past life as Maria Januaria de Oliveiro, known as Sinhá or Sinházinha. This case is one of the most thoroughly investigated and well-documented cases of reincarnation.

 

Previous Life: Maria Januaria de Oliveiro (Sinhá):

Maria Januaria de Oliveiro, known as Sinhá, was born around 1890 in Rio Grande do Sul, the southernmost state of Brazil. She was the daughter of a prosperous rancher and loved the rural life. Sinhá was known for her fondness for cats, love of dancing, and fear of rain. She twice fell in love with men her father disapproved of, one of whom committed suicide. This led Sinhá into a state of melancholy, and she deliberately contracted tuberculosis by exposing herself to cold and damp weather. She died in October 1917 at the age of 28.

 

On her deathbed, Sinhá made a remarkable declaration to her friend Ida Lorenz, the wife of the schoolteacher Francisco V. Lorenz. She promised Ida that she would return and be born as her daughter. "When reborn and at an age when I can speak on the mystery of rebirth in the body of the little girl who will be your daughter," she said, "I shall relate many things of my present life, and thus you will recognize the truth."

 

Birth of Marta Lorenz:

Ten months after Sinhá's death, on August 14, 1918, Ida Lorenz gave birth to a daughter named Marta. When Marta was about two and a half years old, she began to speak about events in the life of Sinhá. Her first remark was made to her older sister Lola when they were returning from washing clothes at a nearby stream. Marta asked Lola to carry her on her back, saying, "When I was big and you were small, I used to carry you often."

 

Statements and Recognitions:

Marta made numerous statements about Sinhá's life, which were verified by current-life and past-life relatives. Some of these statements and recognitions include:

 

1. Home Description: Marta described Sinhá's home, mentioning cows, oxen, oranges, and "goats that were not goats" (sheep).

2. Names: Marta stated her names were Sinhá, Maria, and one other (Januaria).

3. Father's Description: Sinhá's father was older, had a beard, and talked gruffly.

4. Servants: Sinhá's father had a Negro female cook and a Negro servant boy he beat. Marta recalled intervening when her father beat the boy.

5. Well Water: They obtained water from a well, not a stream.

6. Recognition of Florinda: Marta recognized Florinda de Almeida as a former sweetheart of Sinhá.

7. Godparents: Sinhá and F. V. Lorenz were related as godparents.

8. Visits by Ida Lorenz: When Ida Lorenz visited, Sinhá would prepare coffee and wait in front of the house, playing a phonograph.

9. Manner of Speaking: Marta described Sinhá's manner of speaking at the time of her death, noting her pain in the throat.

10. Illness Acquisition: Sinhá acquired her fatal illness during a trip to a city with many masqueraders (Pelotas during Carnival time).

11. Heavy Rain: On the return journey, they were caught in a heavy rain and had to spend the night in an old house.

12. Recognition of Francisca: Marta recognized Francisca de Oliveira as Sinhá's cousin and godchild.

13. Gift of Cows: Sinhá had given Carlos Lorenz, her godson, two cows before she died.

14. Cows' Calves: The two cows given to Carlos had calves before Marta's birth.

15. White Horse: Sinhá had a white horse called "barroso" (clay-colored).

16. Identical Saddles: Sinha and Ida Lorenz once bought identical saddles on the same day.

17. Preference for C. J. de Oliveiro: Marta showed a preference for C. J. de Oliveiro and rejected another visitor, Mr. Valentin.

18. Meal Seating: Sinhá used to sit next to her father at meals.

19. White Cat: Sinhá had a white cat.

20. Burial Details: Sinhá was buried in white and with something on her head.

21. Funeral Attendance: Sinhá's funeral was attended by many Negroes but few white women, including Ida Lorenz. Marta's father also attended.

22. Baking Roscas: Sinhá used to bake roscas (little cakes).

23. Harsh Speech: Sinhá's father spoke harshly to the slaves.

24. Road Description: Marta described the road to the fazenda of C. J. de Oliveiro, including a turn around a large stone just before coming to the house.

25. Recognition of Clock: Marta recognized a clock in the house of C. J. de Oliveiro that belonged to Sinhá.

26. Funeral Details: Marta's father attended Sinhá's funeral.

 

Once, a lady visiting the Lorenz family complained about the recent death of her father. Marta said, "Don’t say that. I died also and look, I am living again." During a rainstorm, one of Marta's sisters expressed concern that their deceased sister Emilia would get wet in her grave. Marta said, "Don’t say that. Emilia is not in the cemetery. She is in a safer and better place than this one where we are; her soul can never be wet." Once, Marta said, "The dead do not stay in their graves." These above mentioned statements illustrate Marta's conviction that death is not the end and that the souls of the deceased continue to exist.

 

Behavioral Traits and Health Issues:

Marta exhibited several behavioral traits and health issues that were similar to Sinhá's:

 

-Identification with Sinhá: Marta identified strongly with Sinhá and often prefaced her memories with "when I was Sinhá" or "when I was big."

-Fondness for Cats: Both Sinhá and Marta loved cats.

-Love of Dancing: Both enjoyed dancing.

-Fear of Rain: Both had a fear of rain.

-Phobia of Blood: Both had a strong phobia of blood.

-Upper Respiratory Infections: Marta suffered from frequent upper respiratory infections and laryngitis, similar to Sinhá's illness.

 

Extrasensory Perception (ESP):

Both Sinhá and Marta were known to have unusual powers of extrasensory perception. Sinhá demonstrated it most impressively when she announced that her friend Ida Lorenz was coming to visit before this was known. Marta had a night-time vision of a girl named Celica calling to her, which corresponded with Celica's death. Marta also knew the title of a book she had been given before she unwrapped it.

 

Other Information:

Marta's memories of Sinhá's life persisted into adulthood, particularly those associated with Florzinho, her last love. She continued to suffer from bronchitis and laryngitis, which Stevenson considered an "internal birthmark" related to Sinhá's death. Marta was deeply affected by the suicide of her brother Paulo in 1966 and the death of her brother Carlos in 1969. She admitted to having suicidal thoughts but never attempted suicide.

 

Stevenson visited Brazil in 1962 and 1972 to investigate the case, interviewing Marta, her siblings, and other witnesses. He documented 28 early childhood statements and recognitions by Marta that were verified by current-life and past-life relatives. Stevenson noted that while the two families knew each other, some of the facts Marta gave were unknown to her father, such as Sinhá trying to stop Sinhá’s father beating the servant boy, and the heavy rain that forced the family to seek shelter after the visit to Pelotas. Others, such as the clock bearing her name, were unknown to anyone in the Lorenz family. Stevenson argued that Marta's case provides strong evidence for reincarnation, as the detailed memories and recognitions could not be explained by normal means of communication or ESP alone. This scientific evidence suggests that consciousness can survive death and be reborn, as taught by the Buddha.

 

 

Indian Bir Sahai reincarnation case:

 

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

Researcher K.K.N. Sahay, (Independent researcher and lawyer, 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 boy who belongs to a low-status family in this life but belonged to a high-status family in his past life.]

 

The case of Bir Sahai is a fascinating example of a reincarnation claim investigated by Dr. Ian Stevenson, a professor and scientist from the University of Virginia, and Dr. Satwant Pasricha, a professor from the same university and the National Institute of Mental Health and Neurosciences in India. The initial report of this case was sent to K.K.N. Sahay sometime in the 1920s by a circuit judge who had come across the case during one of his tours.

 

Early Report and Background:

The report, written by an unnamed circuit judge, was not dated but was likely written soon after K.K.N. Sahay published his report on seven other cases around 1927. The report mentioned that Bir Sahai was a boy in his middle teens in 1928, placing his birth around 1912. When Stevenson and Pasricha met Bir Sahai in 1979, he estimated his age to be between 65 and 70 years old, which aligned with the earlier report.

 

Bir Sahai was born in the village of Saunhar, about 25 kilometers northeast of Etah, in the state of Uttar Pradesh, India. His parents were Chamars, members of one of the lowest castes in India. Despite his humble origins, Bir Sahai began to speak about a previous life when he was around 4 years old, claiming to be Thakur Megh Singh of Nardauli, a village about 40 kilometers from Saunhar.

 

Bir Sahai's Claims and Recognitions:

Bir Sahai's claims about his previous life as Megh Singh were met with skepticism in his village. One incident involved a Thakur from Saunhar who ordered Bir Sahai's mother to perform menial labor. Bir Sahai protested, claiming that his mother should not be treated in such a manner because he was a Thakur. This incident led to the spread of Bir Sahai's claims throughout the village and eventually reached Nardauli.

 

In Nardauli, Bir Sahai recognized Megh Singh's mother and wife from among about 100 other women. He also recognized Megh Singh's gun and spear, as well as two persons known to Megh Singh. These recognitions were witnessed by members of the circuit judge's staff, who provided testimony about the events.

 

Megh Singh's family, who were zamindars (prosperous tax farmers and landowners) and Thakurs, were impressed by Bir Sahai's statements and recognitions. They accepted him as Megh Singh reborn, treated him as a family member, and even gave him some land.

 

In 1979, Dr. Pasricha and Dr. Stevenson visited Saunhar and Nardauli to investigate Bir Sahai's case. They found that Bir Sahai had been fully adopted by Megh Singh's family and had never returned to Saunhar.

 

In Saunhar, they met Mauji Ram, an informant who was about 65 years old but claimed to be about 10 or 15 years older than Bir Sahai. Mauji Ram recalled Bir Sahai's statements about his previous life, including details about Megh Singh's wedding party camping near Saunhar and his death from a boil. Mauji Ram also recalled Bir Sahai's birthmark, although he indicated that it was higher on the back than it actually was.

 

In Nardauli, Stevenson and Pasricha found Bir Sahai living in his adoptive home. He was ill in bed with a fever but graciously answered their questions and allowed them to examine and photograph his birthmark. Bir Sahai had been educated up to the third grade and had worked as a cultivator all his life. He had never married due to his conviction that he was a Thakur and the caste system's restrictions.

 

Bir Sahai's Birthmark:

The birthmark on Bir Sahai's upper back was irregularly ovoid in shape, approximately 3 centimeters long and 2 centimeters wide, with a reddish-purple color. The center was slightly depressed and darker than the peripheral area. Bir Sahai stated that the birthmark had not changed since his birth and had never caused him any discomfort.

 

Stevenson noted that furuncles and carbuncles are common in persons with untreated diabetes mellitus, but Bir Sahai did not know if anyone in his family had this condition. Bir Sahai's general health had been good until about four years prior to their visit, when he began to suffer from furuncles on the other side of his chest.

 

Bir Sahai's Death:

On a visit to Nardauli in December 1980, Dr. Pasricha learned that Bir Sahai had died soon after their meeting with him in April 1979.

Brazil Jacira Silva reincarnation case:

 

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

 

A verified reincarnation case in Brazil. [The tomboy Brazilian woman, who was a man in a past life.]

 

Jacira Silva was born on October 31, 1956, in Brazil. From a very young age, she exhibited precocious behavior and memories that suggested she was the reincarnation of her mother's brother, Ronaldo, who had committed suicide at the age of 28.

 

Ronaldo's Life and Death:

Ronaldo Gomes Barroso was the son of Mr. João Gomes Barroso and Mrs. Odila A. Barroso. He had nine siblings, including his twin brother, Romildo. Ronaldo was engaged to a woman named Alice but had a foster niece, Juraci, to whom he was very attached. On January 15, 1951, in the city of Lins, São Paulo, Brazil, Ronaldo committed suicide by drinking formicide mixed in a red soft drink. He had confided his intention to Juraci but asked her not to tell anyone.

 

Ronaldo arrived in Lins around 9 pm, took a bath, and went to meet his friends. Later, he returned home, went to bed, and, after getting up and going to the bathroom to prepare the poison, he entered his room and moments later cried out for help after ingesting the ant poison. Experiencing painful convulsions, he died in the presence of his mother and some relatives.

 

Spiritual Beings in Communications:

Mrs. Martha G. Munhoz, Ronaldo's sister, was deeply affected by his death. Almost five years later, she began having frequent dreams of Ronaldo in distress.

 

Mrs. Martha began having frequent dreams in which she saw her dead brother in distress: "In my dreams, I saw myself in a carriage racing through a storm. I saw him terrified, running in the middle of the storm as lightning struck, and I screamed. I told my husband about my dreams. He suggested that we go to the Spiritist center to pray for Ronaldo," she said. Describing what happened at the center on that occasion, Mrs. Martha recounted; "When we got there, my husband began to pray for him (Ronaldo). Then Mrs. Angelina was taken over by Ronaldo's spirit, who was in despair... He said he didn't know what he had done and only realized it much later because he had been driven to suicide by an obsessor and was only freed after some time. He now wanted to return but needed the support of my husband, who had been like a father to him, as when we got married, Ronaldo was still very young. He said only my husband could help him... He kept saying, 'You will help me. I hope you will help me!' On the way home, I told my husband (their youngest son was four years old at the time) that we might have another child. My husband asked why, and I told him that I understood Ronaldo wanted to reincarnate. However, my husband argued, saying that I had misinterpreted the message and that the help Ronaldo was asking for was spiritual guidance."

 

Her husband, Mr. Antonio B. Munhoz, was a Spiritist and took her to a Spiritist center led by Mr. Hélio Alves, where Mrs. Angelina F Botassi served as the primary medium or channeler. (A person who acts as an intermediary between the living and the dead who went to the ghostly states, a person who claims to allow spirit beings to communicate through them.)

 

In January 1956, during a session, Ronaldo, now a ghost, communicated through Mrs. Angelina. He expressed regret for his suicide and a desire to rebirth as a human being. He specifically asked for Mr. Munhoz's help, as he had been like a father to him. Mrs. Martha interpreted this as a sign that Ronaldo would reincarnate as her child, despite being in her late forties and having undergone tubal ligation.

 

Pregnancy and Birth:

In February 1956, during another session, a female spirit creature named "Mãe Cristina" communicated through Mrs. Angelina. She confirmed that Ronaldo would rebirth as Mrs. Martha's child but warned that the pregnancy would be difficult. Mrs. Martha experienced symptoms of poisoning during her pregnancy, including sores in her mouth and a foul-smelling vomit, which disappeared after Jacira's birth.

 

Jacira was born on October 31, 1956, healthy and without any defects. Her parents had already chosen the name Jacira, based on a suggestion from a close family friend named Margarida.

 

Early Memories and Behaviors:

Jacira began speaking early and, at eleven months, started relating memories of her previous life. She expressed confusion about her family relationships, asking why her grandmother was also her mother and why her uncles were now her brothers. She had a strong aversion to red liquids, associating them with poison, and would vomit if forced to drink them.

 

Jacira also exhibited tomboyish behavior, preferring short hair and rough play. She had a phobia of cows, stemming from an incident in Ronaldo's life where a cow named Morena charged at him and his siblings. She remembered this incident vividly and often mentioned it to her parents.

 

Some Verified Recognitions by Jacira Silva:

-Jacira recognized her grandmother, Mrs. Odila, as her mother and expressed confusion about her family relationships.

-Jacira recognized Ronaldo's fiancée, Alice, and expressed a strong fondness for her.

-Jacira recognized specific events from Ronaldo's life, such as the cow Morena charging at her and her siblings.

-Jacira recognized the circumstances of Ronaldo's death.

 

Behavious of Jacira Silva:

-Jacira began speaking early and, at eleven months, started relating memories of her previous life.

-Jacira had a strong aversion to red liquids, associating them with poison. She would vomit if forced to drink them.

-Jacira had a phobia of cows, stemming from an incident in Ronaldo's life where a cow named Morena charged at him and his siblings.

-Jacira remembered Ronaldo's fiancée, Alice, and expressed a strong fondness for her. She often asked about Alice and showed a preference for the name ‘Alice’.

-Jacira expressed a strong aversion to suicide and often spoke out against it.

-Jacira exhibited a preference for wearing pants and, at times, complained about not being named Ronaldo.

-Jacira exhibited tomboyish behavior, preferring short hair and rough play.

-Jacira enjoyed climbing trees, jumping over walls, running through gardens, and engaging in other boyish activities.

-Jacira loved boys' games.

-Jacira's mannerisms and demeanor were less feminine.

-Jacira preferred male toys and objects over typical girls' toys. She liked to play with a box used for weighing scales, made of wood, and was very hurt when her mother threw it away.

-Jacira interacted playfully with her father, Mr. Munhoz, in a manner that resembled Ronaldo's behavior. She would lightly tap his leg and say things like, "It’s no use, old man... You have to put up with me. You wanted this, you accepted it, now deal with it."

-Jacira sometimes identified with the male sex and expressed regret for not being born a man.

 

Physical Characteristics of Jacira Silva:

-Jacira had strabismus (crossed eyes) as a child, a condition that Ronaldo also had.

-In the first months of her life, Jacira's physical resemblance to Ronaldo was notable.

-Jacira preferred to wear her hair short, which was consistent with Ronaldo's appearance.

 

Several Statements made by Jacira Silva:

-"You were my sister. How is it that now you’re my mother? And what about my other mother who lives in Lins? How is she my grandmother now if she was my mother before?" (Jacira, at eleven months, questioning her mother about the duality of her family relationships.)

-"Put that away, I don't want to drink this poison." (Jacira's reaction to red liquids, associating them with the poison Ronaldo drank.)

-"Do you remember that day when the cow tried to get us, and João ran and grabbed us and threw us inside?" (Jacira remembering the incident with the cow Morena, which left a strong impression on Ronaldo.)

-"Do you think Alice got married?" (Jacira asking about Ronaldo's fiancée, Alice, and expressing a strong fondness for her.)

-"Oh… why didn’t I come back as a man again? Wasn’t I a man? We should stay what we were, the same thing." (Jacira expressing her preference for wearing pants and her identification with the male sex.)

-"Yay! Today I’m going to see my other mom!" (Jacira referring to her grandmother, Mrs. Odila, as her mother.)

-"Do you remember that day when Uncle João fell into the pond, got all wet, and it was hard to get him out?" (Jacira recalling an event from Ronaldo's life when her uncle João fell into a pond.)

-"What I regret the most is not telling you what I was going to do, what I was going to drink." (Jacira expressing regret for not telling her mother about her intention to commit suicide.)

 

Family Dynamics:

Jacira's parents were Spiritists and believed in reincarnation. They were advised by spirit workers and channelers to keep the details of Ronaldo's death and Jacira's memories private to prevent her from becoming aware of her past life and potentially repeating Ronaldo's suicide. They were very careful not to encourage dialogues with Jacira about her past life memories, often changing the subject or pretending not to understand.

 

Mrs. Martha’s relatives were Roman Catholics. For them, reincarnation made no sense. This was another reason the topic remained restricted to just the parents. When researchers visited Mrs. Odila, Jacira’s grandmother who lived in Lins, on May 15, 1974, researchers noticed that she was unaware of the situation.

 

Memories and Behaviors:

Jacira's memories of her past life intensified until she was around four years old and then faded as she reached puberty. She remembered specific events, such as her uncle João falling into a pond and the cow Morena charging at her and her siblings. She also remembered Ronaldo's fiancée, Alice, and expressed a strong fondness for her.

 

Jacira exhibited a strong aversion to suicide and often spoke out against it. She expressed regret for not telling her mother about her intention to commit suicide and saw her reincarnation as a chance to make amends. She also showed a preference for wearing pants and, at times, complained about not being named Ronaldo.

 

Investigation:

The case was investigated by the Brazilian Institute of Psychobiophysical Research (IBPP), which kept detailed records and testimonies from witnesses. The investigation included interviews with Jacira's parents, siblings, and other witnesses, as well as a review of the spiritual communications received by Mrs. Martha.

 

Other Information:

The case was analyzed by considering various aspects, including Jacira's memories, behaviors, and the spiritual communications received by her mother. The hypothesis of reincarnation was deemed the most fitting explanation for the observed phenomena. Jacira's memories and behaviors were consistent with those of Ronaldo, and the spiritual communications provided additional support for the reincarnation hypothesis.

 

The Jacira Silva reincarnation case is a compelling example of a verified reincarnation case. The detailed memories, behaviors, and spiritual communications provide strong evidence that Jacira was the reincarnation of her mother's brother, Ronaldo.

 

 

Indian Santosh Sukla reincarnation case:

 

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

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

 

A verified reincarnation case in India. [The girl who was born with the same 'red lines' in her eyes as she had in her previous life.]

 

Santosh Sukla was born in the village of Panchwati, District Sitapur, Uttar Pradesh, India, on July 3, 1950. Her parents were Ambika Prasad Sukla and his wife, Shiv Devi. Santosh was their first child; they subsequently had four other children, two more daughters and two sons. Ambika Prasad and his wife were Brahmins. He was employed as an unskilled worker in a sugar mill at the time Dr. Ian Stevenson met him in 1971. Despite his humble economic position, Ambika Prasad had sufficient education to read passages of the Hindu scriptures every day.

 

Santosh passed her childhood in Panchwati, but in 1965 her family moved to another village, Kachura, which is in the same postal area as Panchwati.

 

Santosh began to speak when she was about 1 year old, and when she was between 1.5 and 2 years old, she started to refer to a previous life, saying that her name was Maya and that she was from Sitapur, a small city about 25 kilometers away. She asked to be taken there, saying that she had a father (whose name she gave as Sidh Gopal) and a mother there. She also referred to someone called Madhuri, who, she said, would eat up all her food. She spoke of a box she had at the home in Sitapur and described its contents. Santosh’s statements led her parents to believe that she was remembering the previous life of a girl called Maya, who was a distant cousin and who had died about 2 years before Santosh’s birth. Maya had predicted that she would be reborn in the Sukla family. Nevertheless, Ambika Prasad and Shiv Devi seemed in no rush to take Santosh to Sitapur.

 

When Santosh was about 2.5 or 3 years old, her younger brother had to be taken to Sitapur for medical treatment, and Santosh, learning of this, asked to be taken there also. Her father therefore took her to the hospital in Sitapur where her brother was being treated, and she recognized there a doctor who, she said, had treated her in the previous life she was remembering. On this same visit to Sitapur, Santosh met Maya’s father, Sidh Gopal Bajpai, but seems not to have recognized him, at any rate explicitly. Santosh was not taken to Maya’s house on this first visit to Sitapur.

 

Shortly after this second visit to Sitapur, Santosh was invited to Oel, the large town from which Maya’s mother came and where she (Maya’s mother) was then staying with her family. Santosh was taken there with her father and Maya’s father, Sidh Gopal Bajpai. In Oel she made further recognitions of members of Maya’s family. All these events took place when she was still only about 3 years old.

 

This case never received any newspaper publicity, and it remained unknown outside the people immediately concerned until it came to the attention (early in 1970) of Dr. L. P. Mehrotra, who was then assisting Dr. Ian Stevenson with the study of cases in India. Dr. Mehrotra sent some preliminary information about the case, including the detail that Maya had had prominent “red lines” in her eyes and that Santosh had similar “red lines” in her eyes (Figure 8-1). [did not include in this book]

 

In November 1971, Dr. Mehrotra and Dr. Ian Stevenson (accompanied by K. S. Rawat) went to the area of the case, where they met Santosh’s parents and also Maya’s father. However, Santosh, who was then 21 years old, had married, and she was living in another community with her husband.

 

Although the case was already old, the memories of the informants they met seemed on the whole satisfactory for the events they were remembering, and Dr. Stevenson thought the case worth further investigation. In 1974 Dr. Mehrotra (accompanied by Manjula Kamal) met Santosh in Sitapur and recorded (on tape) a long interview with her. (Santosh then said that she still remembered the details of the previous life.) Finally, in October 1975, Dr. Stevenson (accompanied by Dr. Satwant Pasricha and Chandra Prakash) met Santosh in Sitapur, where she was then living. They also had a further interview with Sidh Gopal Bajpai and obtained a little additional information from one of Maya’s sisters, Chitra. (None of the team ever interviewed Maya’s mother.)

 

Persons Interviewed during the Investigation:

-In Kachura: Shiv Devi, Santosh’s mother

-In Maholi: Ambika Prasad Sukla, Santosh’s father

-In Sitapur: Santosh Sukla, Sidh Gopal Bajpai (Maya’s father), Chitra (Maya’s younger sister)

 

Sitapur is a city of western Uttar Pradesh that had, I estimate, between 50,000 and 100,000 inhabitants at the time this case developed. It is the administrative capital of a district.

 

Maholi is a large village or small town about 22 kilometers west of Sitapur on the road to Shahjahanpur. Dr. Stevenson met Ambika Prasad Sukla at the sugar mill there, where he was employed. In the region of Maholi are situated the village of Panchwati, where Santosh was born, and that of Kachura, where her family lived from 1965 on, and where Dr. Stevenson met Santosh’s mother, Shiv Devi. Oel, the native town of Maya’s mother (and where Maya was born), is about the same distance as Maholi from Sitapur but farther to the north, along the road to Lakhimpur.

 

The two families concerned in this case were distantly related through marriage. According to Sidh Gopal Bajpai, Santosh’s mother was a first cousin of his (Sidh Gopal’s) first wife. She, however, had died childless, and Maya was Sidh Gopal’s child by his second wife, Vidyawati.

 

The two families were well-acquainted. Maya once spent a month at Ambika Prasad’s home when she was ill. Sometimes when Ambika Prasad was in Sitapur, he would visit Sidh Gopal’s house, and he would have seen Maya there. Shiv Devi said that she and her husband had had no special attachment to Maya, but this was not her husband’s view. (Dr. Stevenson spoke with them separately.) Ambika Prasad said that Maya had had a special regard for him, and he felt the same toward her. Shiv Devi recalled hearing Maya say that her father did not look after her as well as her “Mausa.” The word mausa means the husband of the mother’s sister. Because Sidh Gopal’s first wife had been a cousin of Santosh’s mother and because Indians may call cousins sisters, Ambika Prasad was (loosely speaking) Maya’s mausa, and she referred to him with that word. Maya also predicted to Ambika Prasad and Shiv Devi that she would reincarnate as their child. In view of the friendship between the two families, it would be best to consider that nearly all of Santosh’s statements about the previous life referred to matters normally known to her parents.

 

Both families concerned in this case were Brahmins, but there were considerable differences in their economic conditions. Santosh’s family were poor villagers living in a kachcha (clay) house. Sidh Gopal’s family were urbanites of moderate means.

 

The Life, Death, and Character of Maya:

Maya (whose full name, Maya Devi, Dr. Stevenson has shortened) was born in Oel in May 1933. She was the oldest child of her parents, Sidh Gopal Bajpai and his wife, Vidyawati. They subsequently had seven other children. Sidh Gopal worked as a clerk in a jewelry shop in Sitapur, where they lived. (Vidyawati came from Oel and returned to her native village for Maya’s birth.)

 

Maya attended school, and she received part of her schooling in her mother’s village of Oel.

 

When Maya was 14, her father proposed to get her married. (This was not an excessively young age for girls to be married in Indian villages.) Maya seems to have shown different attitudes about the proposed marriage to her parents and to Ambika Prasad and his wife, and Dr. Stevenson separated their accounts of the last days of Maya’s life.

 

According to Sidh Gopal (Maya’s father), Maya told a friend that her father was taking too much trouble in arranging her marriage because it would not take place. (She seems not to have expressed opposition to the marriage as such.) At about this time Maya’s mother became ill, and when she recovered, Maya herself became ill with a fever. Sidh Gopal called in the family doctor, Dr. Shamsunderlal Misra; but his efforts were unavailing, and Maya died after an illness lasting 10 or 11 days. The word typhoid was applied to the illness, but this does not mean that Maya died of typhoid fever as it would be diagnosed in Western medicine; Indian villagers call many different febrile illnesses “typhoid.” Sidh Gopal remembered that during Maya’s last illness she had first been in bed in an upper story of their house. The doctor treating her advised Sidh Gopal to bring her down to the ground floor. (This was equivalent to saying that she would not recover, because it is customary for Hindus who are dying to be put on or near the ground — a symbolic expression of returning to Mother Earth.) As Maya was being carried downstairs, she objected to being moved and said: “I will go to my mausa” (meaning to Ambika Prasad).

 

According to Ambika Prasad, Maya told him, after her marriage had been arranged, that she did not want to marry; and she said that if she was forced to proceed with the marriage, she “would go away,” meaning that she would die. She then added: “I want to live with you.”

 

Shiv Devi also remembered Maya’s having said: “When I die, I will go to mausa’s house.”

 

Maya did in fact die about 1 month before the date set for her marriage. She died in Sitapur in May 1948.

 

Sidh Gopal described Maya as having been a simple girl, more inclined to be submissive than dominant. She was pious and frequently performed Hindu pujas (rituals of worship). She was generous to beggars. Dr. Stevenson did not learn about other particular features of her personality.

 

Two Dreams Related to Maya's Death and Santosh’s Birth:

On the day Maya died Shiv Devi dreamed of her, and in the dream Maya said: “I have come to you.” Shiv Devi narrated the dream to her husband and asked him to go to Sitapur and learn how Maya was. They apparently did not know then that Maya was ill, let alone near death. When Ambika Prasad reached Sitapur, he learned that Maya had died at just about the time of Shiv Devi’s dream.

 

About 6 months later, Ambika Prasad himself dreamed of Maya. In the dream he was standing at the door of his house. Maya was there and said: “Mausa, I have come.” This dream woke him up, and he said to Shiv Devi: “Maya has come.” Shiv Devi asked him what he was saying and added: “Are you dreaming? Are you talking in your sleep? Maya is not here.” According to Ambika Prasad’s memory in 1971, Santosh was born 9 months later.

 

Statements and Recognitions Made by Santosh:

In Table 8-1, Dr. Stevenson has listed all that he learned of Santosh’s statements about the previous life and the recognitions attributed to her with sufficient detail in the informants’ descriptions to warrant their inclusion. Items 1-14 (with the exception of item 8) [did not include in this book] were stated by Santosh before her first visit to Sitapur. Dr. Stevenson placed item 8 for convenience along with the other statements Santosh made about a box Maya had had in Sitapur; but Santosh seems not to have said from where Maya obtained the box until she was actually examining it and its contents at Sidh Gopal’s house in Sitapur.

 

Item 15 occurred on the occasion of Santosh’s first visit to Sitapur. Santosh appears to have made this recognition spontaneously, although Dr. Stevenson could not exclude the possibility that Ambika Prasad had told her (or mentioned in her presence) that they were going to meet Dr. Misra, the man she recognized. On this same first visit to Sitapur, Ambika Prasad took Santosh to the shop where Sidh Gopal worked (but not to Sidh Gopal’s house, as Santosh had demanded). At the shop, Sidh Gopal and Santosh looked at each other, but neither spoke, and after a time Ambika Prasad brought her back to their village. When Dr. Stevenson met Sidh Gopal years later, he could not remember this first meeting with Santosh, although he knew that she had been to his shop several times. Dr. Stevenson conjectured that he said nothing to Santosh because he was appraising her and perhaps waiting for her to make some spontaneous sign of recognizing him. (That she did not do so is Dr. Stevenson's reason for not including a recognition of Sidh Gopal in Table 8-1.) [did not include in this book] She, for her part, had recognized him, even though she had not said so at the time. She expected him to say something to her, and when she got back to her home she said that she was angry at Sidh Gopal because he had not spoken to her; she was so annoyed with him that she said she would never go to his house.

 

However, Santosh soon forgot this resolution and began saying that she wanted to go to Sitapur again to see her (previous) mother and to bring back her (Maya’s) box before the people there (Maya’s family, presumably) broke its contents. On her second visit to Sitapur, Santosh recognized the old house of Maya’s family, Malti (a neighbor still living in the area), and Maya’s younger brother Sharawan Kumar, alias Munwa (items 16-18). [did not include in this book] Someone sent word to Sidh Gopal of Santosh’s arrival, and he came to the house. On this occasion, Santosh recognized him more explicitly by saying about him: “He is my father.” Shiv Devi and Ambika Prasad remembered that Santosh had referred to Sidh Gopal as Pitaji (a common term for father); but Sidh Gopal remembered that she had used the word Bapu (another word for father) in recognizing him, and because this was the term Maya had used in addressing him, he was moved to tears. (She may have used both terms at different times; Dr. Stevenson did not list this meeting and Santosh’s recognition of Sidh Gopal in Table 8-1, [did not include in this book] because she had already met him a few weeks earlier in his shop.)

 

Sidh Gopal then took Santosh and her parents to the house he was currently occupying. There she recognized Maya’s brother by name (item 18) and her paternal uncle (item 19). [did not include in this book] Santosh asked where her (Maya’s) mother was and was told that she was then at her father’s house in Oel. Santosh also asked for the box to which she had referred before coming to Sitapur, and it was brought out. (Shiv Devi and Sidh Gopal differed in their recollections of whether the items Santosh had mentioned were then still in the box or not; Sidh Gopal said that they had been removed.) Santosh said she would like to take the box with her (back to Panchwati), but in the end she did not do so.

 

The remaining items in Table 8-1 (items 20-27) [did not include in this book] are recognitions and two further statements that Santosh made when she was taken to Oel (Maya’s mother’s village) about 10 days later. She spent about 3 days in Oel.

 

Informants credited Santosh with recognizing several other persons, but Dr. Stevenson did not learn sufficient details about these recognitions to feel justified in listing them in the table.

 

Santosh’s Statements about Experiences after Maya’s Death and before Her Birth:

Santosh, as a young child, gave her mother a somewhat circumstantial account of experiences she claimed to remember after dying as Maya. Dr. Stevenson gives next a portion of his notes from his interview with Shiv Devi in 1971:

 

She also said that after dying she was taken by four persons to a river and was immersed. She cried, and then she was taken up to a village where there were many fruit trees and gardens. There was a person there in yellow clothes sitting on a wooden bed. She (Maya) sat down there, against a pillar and remained for some time. There were many persons there, and they used to pluck the fruit and eat them; but she just watched these persons. Then she was asked if she would eat; she accepted and they gave her some fruit. She remained there for a year and was then born here in the Sukla family.

 

It is appropriate to mention in this section Santosh’s explanation for why she had been born in the Sukla family instead of elsewhere. When Ambika Prasad asked her why she had come to his house, she replied: “I like you. You fast often, and so I wanted to live with you.”

 

Santosh’s Statements in 1974 Interview:

In her (tape-recorded) interview with Dr. Mehrotra and Manjula Kamal in 1974, Santosh said that she still preserved original imaged memories of the events of the previous life and afterward; she denied that what she told them was derived from what adults said she had said when younger. Be that as it may, Santosh’s account of her case in 1974 closely resembled that of her parents 3 years earlier.

 

Santosh said that she remembered (in the previous life as Maya) predicting her death — both to Shiv Devi (to whom she also predicted rebirth as her child) and to a friend called Shanti. Maya and Shanti were both engaged to be married at about the same time, and they made a friendly bet with each other (of 300 rupees) as to which of them would be married first. Maya said that she would not be married at all. Santosh did not remember, or did not mention in this interview, any reluctance on the part of Maya to be married, only a conviction that she would not live to be married.

 

Santosh’s account of Maya’s experiences just before and after death was somewhat more detailed than that given us by her parents, although she omitted the ritual with water (item 12, Table 8-1) [did not include in this book] when her mother was ill before Maya herself became ill.

 

Two details of Santosh’s (1974) account of Maya’s postmortem experiences are noteworthy. First, she said that a black man (not four persons as in the account given us by Shiv Devi) caught her (in a net) and took her to the realm of discarnates. Second, Santosh emphasized that as Maya (in the discarnate realm) she felt herself to be extremely small in comparison with the other persons there. Santosh said that she had not mentioned to anyone her memories of experiences after Maya’s death until she was about 8 or 9 years old, when one of her maternal uncles asked her what happened when she died.

 

Santosh's Behavior Related to the Previous Life:

Dr. Stevenson did not learn from Santosh’s parents about any circumstance that seemed to stimulate her references to the previous life. She herself, however, mentioned in 1974 a stimulus that she remembered. Her father used to read aloud every day from the Ramayana (one of the great Indian epics, which is also a religious scripture). In this work the word maya occurs frequently; it means “illusion” or “unreality,” and refers, according to Hinduism, to the error of mistaking the perceptions of terrestrial life for the ordinarily unperceived reality behind them. Santosh said that hearing the word maya aroused her memories of the previous life (as Maya) and that this happened every time she heard the word. She recalled asking her parents to call her “Mainua,” which was as close as she could then come (being only 2.5 years old) to pronouncing the word Maya. Ambika Prasad had told Dr. Stevenson (in 1971) that he remembered Santosh asking to be called Maya, but he had refused to do this, because he was still at that time shocked and saddened by the death of Maya. He did not then think that Santosh was the dead Maya reborn; it was only later that Santosh began to say that she was from Sitapur and to mention other details of Maya’s life. (The dreams mentioned above that he and Shiv Devi had had seem not to have significantly influenced him toward concluding that Santosh was Maya reborn.)

 

Santosh showed (compared with other subjects of these cases) an unusually strong identification with the previous personality. Apart from her wish, just mentioned, to be called by Maya’s name, Santosh expressed this identification in several ways. One was her insistent demands to be taken to Sitapur. She alleged that her (Maya’s) sister Madhuri would eat up all her food (at Sitapur); to reinforce her request to go to Sitapur she refused for a time to take any food in her family’s house. And, as Dr. Stevenson mentioned earlier, she also spoke about a box she had in Sitapur (items 7-9 of Table 8-1) [did not include in this book] and expressed concern that its contents would be broken up by members of Maya’s family.

 

Santosh also showed marked possessiveness toward the property of Maya and her family. On her second visit to Sitapur, when she led the way to the former house of Sidh Gopal (where Maya had lived), she was surprised and annoyed to find another family living there. She said to them: “Why are you living here? This is my house.” (One can easily imagine that the residents, who had legally purchased the house from Sidh Gopal several years earlier, were astonished to find themselves being thus rebuked by a 3-year-old girl they did not know.) When she was taken to Sidh Gopal’s new house, she became proprietary toward it. She said: “Bajpai’s house is my house.” Another instance of Santosh’s attachment to Maya’s possessions occurred when she saw Maya’s sister Madhuri holding one of Maya’s saris (item 24, Table 8-1). [did not include in this book] Santosh snatched it from Madhuri, but then, thinking further, said to her: “It is mine. You wear it. It is too big for me.” (In 1974 Santosh recalled that Madhuri had actually been wearing the sari in question and that she [Santosh] had obliged her to take it off. She then kept it to herself for a time.)

 

When, at the time of Santosh’s second visit to Sitapur, Sidh Gopal was so moved that he wept, Santosh said to him: “Why are you weeping? I am in your house.” Santosh’s identification with Maya also expressed itself in the way she addressed adults known to Maya. Dr. Stevenson has given some examples of this in connection with the recognitions listed in Table 8-1. [did not include in this book] He learned of other similar usages she adopted. She called Vidyawati (Maya’s mother) “Mataji” (mother) and her own mother “Jia” (sister). (The latter name has little significance because the other children of Santosh’s family also called their mother “Jia.”) A better example occurred in her habitually addressing the wife of Maya’s brother Munwa as “Bahu,” which means daughter-in-law, but is sometimes used with a younger sister-in-law. Munwa was younger than Maya, but by the time of his meeting with the 3-year-old Santosh he and his wife would have been young adults.

 

Other Behavior of Santosh Related to the Previous Life:

Ambika Prasad said that Santosh was more religious than the other children of the family, and this trait accorded with Sidh Gopal’s recollection of Maya as having been unusually pious.

 

Santosh told Dr. Mehrotra in 1974 that in the life as Maya she had been fond of melons and that she herself was fond of them. However, no other informant had mentioned this similarity in a liking for melons.

 

Despite the marked difference between the economic circumstances of the two families, Santosh never compared their two houses (favorably or unfavorably), and she never asked to go and live with the previous family. She did, however, remain in contact with them and continued to meet them often up to the year of Dr. Stevenson's meeting with her in 1975.

 

Physical Resemblances between Maya and Santosh:

When Santosh was born, she was noted (her mother said) to have a “red line” in one eye. As she grew older, the “red line” (actually several lines) became less prominent. They were, however, still distinctly visible in 1975, when Dr. Stevenson photographed them (Figure 8-1). [did not include in this book] The “red lines” were in fact prominent arterioles running across the sclera (telangiectasia). Santosh (in 1975) had such prominent arterioles on both sides of both eyes, but they were more prominent at the lateral side of the left eye than in other areas of the eyes. No other child in the family had similar prominent blood vessels in the eyes, and neither of Santosh’s parents had any.

 

Both Shiv Devi and Ambika Prasad said that Maya had had a similar “red line” (they spoke of one “red line” only) in one of her eyes, and they mentioned the detail as a birthmark in Santosh derived from the previous life as Maya. Dr. Stevenson was therefore surprised when, even in response to a leading question, Sidh Gopal told him (in 1971) that he could not remember that Maya had had any prominent “red line” in her eye. However, when Dr. Stevenson met him again in 1975, he reverted to the subject, this time without a leading question. He simply asked him to comment on any physical similarities between Maya and Santosh that he could remember. He then said that their complexions were similar and that Maya had had “red lines” in her eyes. He thought that Santosh also had such “red lines,” but admitted that he had not paid much attention to Santosh’s eyes. He was now, however, quite definite that Maya had had “red lines” in her eyes. Sidh Gopal said that no one else in his family had prominent “red lines” so far as he knew. However, Maya’s younger sister Chitra, who was present when Dr. Stevenson met Sidh Gopal in 1975, mentioned that a son of the family (younger than Maya but older than she) had “red lines” in his eyes. (This brother was not then in Sitapur, and so Dr. Stevenson was unable to examine him. If Chitra was correct about his having “red lines” in his eyes, there may have been a genetic factor contributing to this abnormality in Maya’s family. However, this would not account for the dilated arterioles in Santosh’s eyes, because the two families were only related by marriage.)

 

In 1975 Santosh said that in the life as Maya she had had “red lines” in both eyes, but the lines were more prominent in the left eye than in the right eye; and this was the case with her own eyes. Santosh also repeated what her parents had told Dr. Stevenson in 1971: No other member of the family had “red lines” in the eyes similar to hers.

 

Santosh said that her vision was good and that she had no pain in her eyes.

 

Shiv Devi and Ambika Prasad also said (in 1971) that both Maya and Santosh had more than the usual amount of body hair. Sidh Gopal (also in 1971) could not remember this as a feature of Maya’s physique. In 1975 he did not mention this detail spontaneously, and Dr. Stevenson did not ask him directly about it.

 

Maya and Santosh seem not to have resembled each other in details of facial appearance apart from the “red lines” in the eyes. Both Shiv Devi and Santosh herself remembered that Maya’s eyes had been larger than Santosh’s.

 

Santosh's Later Development:

Santosh attended school up to the eighth grade. She then took a course for training teachers and qualified as a teacher. In 1975 she was working as an assistant teacher in a village of the Sitapur District.

 

In about 1969, when she was 19, Santosh’s parents arranged a marriage for her. She was opposed to this and even said that if she were married she “would leave and go somewhere else,” meaning that she would die. (This seemed to repeat what Maya had said to Ambika Prasad in the same circumstances.) However, in the end she went through with the marriage without mishap. By 1975 she had two children. Her health, in general, was good.

 

As Dr. Stevenson mentioned earlier, Santosh said (in 1975) that she had preserved all of her original imaged memories of the previous life into adulthood. In this respect she differed from the majority of subjects, certainly of Indian subjects, who seem to forget their memories between the ages of 5 and 7 or 8. In 1975 she said that so far as she could tell the only fading of her memories of the previous life concerned her inability (at that time) to recognize neighbors of Maya’s family (as from that life). She said that she had earlier been able to do this and that she could still recognize members of Maya’s family.

 

Santosh had continued to meet Maya’s family ever since the first meetings when she was about 3 years old. Dr. Stevenson did not learn how often she visited them, but she was certainly on terms of intimacy with Sidh Gopal and his wife, Vidyawati. In 1974 Santosh told Dr. Mehrotra that Vidyawati was in the habit of confiding the details of family affairs to her; and in 1975 Sidh Gopal accompanied Dr. Stevenson when they went to meet Santosh at her home in Sitapur.

 

 

Sri Lanka Subashini Gunasekera reincarnation case:

 

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

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

 

A verified reincarnation case in Sri Lanka. [The girl who remembered being trapped in a landslide.]

 

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.

 

Sri Lanka is an island nation located in the Indian Ocean. In the town of Kuliyapitiya, Sri Lanka, a girl named Subashini Gunasekera was born on January 13, 1980. Her parents, M.G.M. Gunasekera and Podi Menike, were both schoolteachers, and Subashini was their fourth and youngest child. Around the age of 3, Subashini began speaking about a life she claimed to have lived before, which caught the attention of her parents and eventually, researchers who investigated her case.

 

Notable Statements of Subashini:

- "My mother and brother plucked tea on a tea plantation."

- "I had an older brother, an older sister, a younger brother, and a younger sister."

- "There was a girl called Vasini who lived with us."

- "We had a water tap that could not be fully closed off."

- "My previous mother was larger than my current mother."

- "My younger brother was given more milk than me."

- "An uncle who was strict lived near us."

- "I was particularly fond of my father."

- "My previous father had a big belly."

- "I used to sleep with my father more often than with my mother."

- "I addressed my previous father as Thatha."

- "The lines (rows of small houses) where we lived were called line kamera and lime."

- "I had a blue frock."

- "I had a kite."

- "There was a Buddhist Temple in the area where I lived."

- "The house was near a waterfall."

- "The hill made a sound like 'Gudu, Gudu' when it began falling."

- "I was trapped when a hill fell on my house."

- "My older brother came home shortly before the landslide and then went out again to have his supper elsewhere."

- "My mother called me and asked me to take a torch (flashlight) and go out to see whether the hill was coming down on the house."

- "I was trapped and came to my (present) family with the torch."

- "This happened at Sinhapitiya, Gampola."

 

Subashini was born into a middle-class family, with two older sisters and one older brother. She grew up in Kuliyapitiya, about 35 km from the west coast and 75 km west and slightly north of Kandy. Her parents were educated professionals, and her upbringing differed significantly from the life she recalled.

 

Past Life Memories:

When Subashini was around 3 years old, she started sharing details about a previous life. She mentioned being "trapped" when a hill fell on her house and said this happened at Sinhapitiya, Gampola. She described her past family, including an older brother, an older sister, a younger brother, and a younger sister. She also mentioned someone called Vasini who lived with them.

 

Subashini provided specific details about her past life. She said her family worked on a tea plantation, where her mother and brother plucked tea. She described a water tap that couldn't be fully closed and recalled the sound of the hill falling as "Gudu, Gudu." She said her mother asked her to take a torch (flashlight) to see if the hill was coming down, and that's when she got "trapped."

 

Family Reactions and Initial Inquiries:

Subashini's mother, Podi Menike, had heard about a landslide at Sinhapitiya in 1977 but didn't know the details. Her husband, M.G.M. Gunasekera, was unaware of the landslide until Subashini began talking about it. In 1983, they attended a wedding in the Gampola region, and Subashini's father shared her statements with his in-laws. Podi Menike's brother-in-law confirmed that there had been a landslide with deaths at Sinhapitiya area.

 

M.G.M. Gunasekera took Subashini to the tea estate where the landslide occurred, but she became frightened and refused to go on, saying she was afraid of being "trapped" again. He later wrote to his wife's older brother, asking him to make further inquiries. His brother-in-law verified that a Sinhalese family had lost members in the landslide and that a son of the family worked in a shop in Gampola. After these initial inquiries, M.G.M. Gunasekera seemed to lose interest in the case.

 

Investigation Begins:

In late 1983, T.J., a researcher, learned about the case and first visited Subashini and her family on November 24, 1983. He recorded 10 statements directly from Subashini, which her family later corroborated. T.J. sent the list of statements and a newspaper report about the landslide to Dr. Ian Stevenson and Godwin Samararatne, who began investigating the case in 1986.

 

The 1977 Landslide at Sinhapitiya:

On October 22, 1977, a devastating landslide struck the small highland town of Sinhapitiya, approximately 1 km south of Gampola, Sri Lanka. Heavy rains had drenched the region, causing soil and large rocks on a high hill near the upper boundary of a tea estate to loosen and slide down. The landslide occurred in the evening, between 7:30 p.m. and 8:30 p.m., sweeping over a line of workers' houses and completely burying them along with their occupants.

 

The workers’ housing, known locally as the "lines," consisted of small, modest row houses where tea estate laborers and their families lived. Most of the residents in these homes were Tamil, but one Sinhalese family also resided there.The landslide killed several members of this Sinhalese family, including the parents and their three youngest children: Devi Mallika, her younger brother, and her younger sister. Fortunately, some members of the family were not at home during the landslide and thus escaped the tragedy. One of the older brothers, H.G. Piyasena, was away from the house at the time and survived. Another older brother, Chandrasena, had come home shortly before the landslide but left the house after his father asked him to request another older brother to come to see him. This fortuitous timing saved Chandrasena's life. The landslide resulted in an estimated 28 deaths, deeply affecting the community. Recovery efforts lasted several days due to the extensive damage, and the tragedy received significant coverage in the local media.

 

Recognitions and Verifications:

In May 1986, Godwin Samararatne (G.S.) went to Sinhapitiya and met I.B. Herath, the owner/manager of the tea estate. Herath arranged for G.S. to meet H.G. Piyasena, a surviving member of the Sinhalese family that had lost members in the landslide. Piyasena verified most of Subashini's statements as correct for the life of his younger sister, Devi Mallika, who had died in the landslide at around 7 years old.

 

In August-September 1986, G.S. interviewed Subashini's parents and recorded an additional 22 items that Subashini had stated about the previous life. He then arranged for Subashini and her parents to go to Sinhapitiya, where they met members of Devi Mallika's family and a neighbor, R.W.K. Banda.

 

At the meeting in Sinhapitiya, Subashini recognized H.G. Piyasena by calling him "older brother," but she failed to recognize Devi Mallika's older sister, Mallika, and the neighbor, R.W.K. Banda. G.S. went over the complete list of Subashini's recorded statements, finding that all but seven were correct for the life of Devi Mallika. Her older brother and sister provided most of the verifications, with Banda contributing some information.

 

Out of 32 recorded statements made by Subashini, 25 were correct, 4 were incorrect, and 3 were unverifiable. This gave a verification rate of 86%. Some of the incorrect statements could be explained by slight inaccuracies or misunderstandings in Subashini's memories.

 

Behavioral Similarities and Phobias:

Subashini exhibited behaviors that were consistent with Devi Mallika's life. She described tea bushes accurately, even though she had never seen them in her current life. She mentioned that her younger brother was given more milk than she was, indicating a life in poverty. She also had a marked phobia of thunder and lightning, which her siblings did not share. Additionally, she preferred to sleep with her father, as Devi Mallika had done, and took only a small amount of sugar with her tea, licking it up from her palm as Devi Mallika's family did due to their poverty.

 

Other Information:

There was no evidence that Subashini or her parents could have learned about Devi Mallika's life through normal means. While Podi Menike had relatives near Gampola, the significant socioeconomic disparity between the families made it unlikely that they interacted. Devi Mallika's family had no connections with Kuliyapitiya, making it improbable that Subashini and her family would have learned about Devi Mallika in their area.

 

The case of Subashini Gunasekera presents scientific evidence suggestive of reincarnation. Her detailed memories of a past life, along with verifiable facts and behavioral similarities, make this case notable. It adds to the body of research exploring the phenomenon of children who remember previous lives. The investigation by Dr. Ian Stevenson, Godwin Samararatne, and T.J. thoroughly examined the case, providing a comprehensive record of Subashini's memories, statements, and the verification process. The British Broadcasting Corporation (BBC) produced a documentary film about children who remember past lives, and it includes the reincarnation case of Subashini Gunasekera, which is available on YouTube.

 

 

 

 

 

 

 

 

 

Japanese Ao reincarnation case:

 

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

 

A verified reincarnation case in Japan. [The boy who was once a ghost wearing blue pants.]

 

In the field of reincarnation research, the case of Ao stands out due to its unique circumstances and the compelling evidence surrounding it. The case was investigated and verified by Dr. Ohkado Masayuki, a renowned professor and parapsychologist associated with Chubu University in Japan and the Massachusetts Institute of Technology in the United States.

 

In 1989, Tomiko, a woman from Japan, found herself facing an unexpected pregnancy. Already she was a mother of two—a son named Hie and a daughter named Ayumi. Tomiko felt overwhelmed and decided to have an abortion, a choice that weighed heavily on her conscience. In Japanese Buddhist culture, abortion is considered a sinful action.

 

Tomiko took several steps to make amends and ensure the well-being of herself and the aborted soul. She performed various Buddhist meritorious activities, such as offering and making dedications, to reduce the negative effects of the abortion. Following Buddhist tradition, Tomiko held a memorial service for the aborted soul and displayed the 'proof of service' in her living room. She made it a practice to give merits for the spirit, asking for its forgiveness and wishing it a better life elsewhere.

 

The Birth of Ao (2016):

Twenty-seven years later, in 2016, Tomiko's daughter Ayumi gave birth to a healthy baby boy named Ao. As Ao grew, he began to exhibit unusual behavior and make extraordinary statements that would eventually lead his family to believe he was the reincarnation of the aborted child.

 

When Ao was just two years and three months old, he made a startling comment to his mother, Ayumi; "Before I was born, I was with mom, grandpa, grandma, and Hie." The statement was peculiar because Ao mentioned his grandparents and his uncle Hie, who lived separately from his mother, but did not mention his father, who had been present throughout his life. The family members Ao mentioned were precisely those who had been present when Tomiko underwent the abortion.

 

Ao's Recognition and Statements:

Around the same time, Ao visited Tomiko's house and noticed the 'proof of service' from the memorial service for the aborted soul. Pointing to it, Ao declared, "That is me, and you should now discard it." This statement seemed to imply that Ao was the rebirth of the aborted child and that, since he had returned, there was no longer a need for Tomiko to pray for the spirit.

 

Ao's statements astonished the family. Ao's favorite color was blue. Ao also exhibited an unusual preference for wearing blue color pants. According to Ayumi, this detail held particular significance. As a child, Ayumi had seen several times a ghost and remembered encountering the ghost of a young child wearing blue pants in her mother's house. At the time, Ayumi had not known about the abortion. However, after witnessing Ao's peculiar statements and behaviors, she became convinced that the ghost she had seen was that of the aborted child, who had now returned as Ao. Also, Ao with blue pants looked exactly the same as the child ghost who had been around the house.

 

Other Information:

The case of Ao presents intriguing evidence for the possibility of reincarnation. The specific details provided by Ao, his recognition of the 'proof of service,' and his insistence on wearing blue color pants all contribute to the narrative that he is the reincarnation of Tomiko's aborted child. Dr. Ohkado Masayuki, the investigator of this case, has documented and verified the events surrounding Ao's rebirth story, contributing valuable insights to the field of reincarnation research.

 

 

American William McConnell reincarnation case:

 

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

 

A verified reincarnation case in United States of America. [The boy who saw celestial animals in his past life.]

 

Dr. Jim B. Tucker, a Professor and Scientist at the University of Virginia, documented a compelling reincarnation case involving a young boy named William McConnell. This case, set in the United States, provides intriguing evidence of past-life memories and physical correlations.

 

The Life and Death of John McConnell:

John McConnell was a retired New York City policeman who worked as a security guard. On a fateful night in 1992, he stopped at an electronics store after work and encountered a robbery in progress. John pulled out his pistol, but one of the thieves behind a counter began shooting at him. John tried to return fire, even after he was hit multiple times. He was struck six times, with one bullet entering his back, slicing through his left lung, heart, and the main pulmonary artery. Despite being rushed to the hospital, John did not survive.

 

John had been very close to his family, especially his daughter Doreen. He frequently told her, "No matter what, I'm always going to take care of you."

 

The Birth of William:

Five years after John's death, Doreen gave birth to a son named William. Soon after his birth, William began experiencing health issues. Doctors diagnosed him with pulmonary valve atresia, a condition where the valve of the pulmonary artery had not adequately formed, preventing blood from flowing through it to the lungs. Additionally, one of the chambers of his heart, the right ventricle, had not formed properly due to the valve issue. William underwent several surgeries and, although he would need to take medication indefinitely, he was doing well.

 

Physical Correlations:

William's birth defects were strikingly similar to the fatal wounds suffered by his grandfather, John. The location of his heart and lung issues mirrored the bullet wounds that had taken John's life.

 

Early Memories and Statements:

As William grew older and began to speak, he started talking about his grandfather's life. One day, when he was three years old, his mother was trying to work in her study while William was acting up. Frustrated, Doreen told him, "Sit down, or I’m going to spank you." William replied, "Mom, when you were a little girl and I was your daddy, you were bad a lot of times, and I never hit you!"

 

This statement took Doreen aback, but as William continued to talk about his grandfather's life, she began to feel comforted by the idea that her father had returned. William discussed the details of John's death, mentioning that several people were shooting during the incident.

 

One time, William asked his mother, "When you were a little girl and I was your daddy, what was my cat’s name?" Doreen responded, "You mean Maniac?" William said, "No, not that one. The white one." Doreen then asked, "Boston?" William confirmed, "Yeah, I used to call him Boss, right?" This was correct; the family had two cats named Maniac and Boston, and only John referred to the white one as Boss.

 

Memories of the Intermission:

William also talked about the period between his past life and his current life. He told his mother that he died on a Thursday night and went to heaven. He described seeing celestial animals there and talking to a God. He said, "I told (that) God I was ready to come back, and I got born on Tuesday." Doreen was amazed that William mentioned specific days, as he usually couldn't remember the names of the weekdays without prompting. She tested him by saying, "So, you were born on a Thursday and died on Tuesday?" William quickly responded, "No, I died Thursday at night and was born Tuesday in the morning." He was correct on both counts—John died on a Thursday, and William was born on a Tuesday five years later.

 

William discussed the period between lives at other times as well. He said that when you die, you don't go right to heaven but go through different levels. He also mentioned that animals are reborn and that the celestial animals he saw in heaven did not bite or scratch or attack.

 

Similarities in Behavior and Interests:

John had been a practicing Roman Catholic but believed in rebirth and said he would take care of animals in his next life. His grandson, William, expressed a desire to become an animal doctor and take care of large animals at a zoo.

 

William reminded Doreen of her father in several ways. He loved books, as his grandfather did. When they visited William's grandmother, he could spend hours looking at books in John's study, duplicating his grandfather's behavior from years before. William, like his grandfather, was good at putting things together and could be a "non-stop talker."

 

William especially reminded Doreen of her father when he told her, "Don’t worry, Mom. I’ll take care of you." This statement brought comfort to Doreen and reinforced her belief that her father had returned.

 

Other Information:

Dr. Tucker's documentation of William McConnel's case provides compelling evidence for reincarnation. The physical correlations between William's birth defects and John's fatal wounds, along with William's detailed memories and knowledge about his grandfather's life, offer a strong case for the continuity of consciousness beyond death. While some similarities could be explained by genetic links, the specific memories and statements made by William suggest a deeper connection to his past life as John McConnell.

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Myanmar Myint reincarnation case:

 

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

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

 

A verified reincarnation case in Myanmar (Burma). [The girl who was a boy in her past life in the highlands of Myanmar.]

 

In the remote highlands of Myanmar (formerly Burma), a girl spoke about her past life memories, capturing the attention of renowned researchers; Dr. Ian Stevenson, a professor from the University of Virginia, and Dr. Jürgen Keil, a parapsychologist and psychologist from Germany and Australia.

 

In autumn 1972, four-year-old Maung Pho Zaw was walking barefoot with his uncle, U Tha Hla, across several fields when he was suddenly bitten by an extremely poisonous field viper. The boy screamed, and nearby women rushed to help. One of them, holding a hand-rolled cigar, quickly pressed the glowing end into the wound, cauterizing it according to an old folk custom. The uncle rushed Pho Zaw to the nearest hospital, where doctors administered an antidote but were critical of the cauterization, which had enlarged the wound. Despite their efforts, Pho Zaw died that evening, leaving his parents devastated at the loss of their only child.

 

Dreams and Rebirth:

Soon after Pho Zaw's death, a neighbor and the boy's father both dreamt of him. In these dreams, Pho Zaw promised to return to his parents. Not long afterward, Pho Zaw's mother became pregnant. When their daughter was born, the parents noticed a distinctive round birthmark on the instep of her left foot, precisely where Pho Zaw had been bitten and cauterized. They named their daughter Myint, believing that their son had returned to them in a girl's body. However, they couldn't help feeling disappointed, having hoped for another son.

 

As Myint grew older, her behavior and statements increasingly suggested that she was indeed the rebirth of Pho Zaw:

 

-At the age of two, she spoke coherently about a snake biting her, pointing to the birthmark on her left foot.

-She mentioned the name of the boy she had been in the past.

-Myint exhibited an intense fear of snakes.

-She displayed masculine behavior, refusing to wear earrings or girls' clothes, and insisting on wearing her deceased brother's clothes instead.

-Myint preferred playing with boys and even sat at the boys' desks in school.

 

Myint's insistence on her male identity created challenges at school. A school inspector once ordered her to sit with the girls and wear girls' clothing, causing her great distress. Her parents intervened, explaining the situation to the headmaster. A compromise was reached, requiring Myint to wear girls' clothes for two days a week, but she refused to comply. Eventually, the school authorities relented and allowed her to continue as she wished.

 

Other Information:

Myint began menstruating at the late age of 17 and married at 18. As she experienced motherhood, her female hormones increased, and her male tendencies gradually diminished. When Professor Stevenson asked her father how he coped with Myint's insistence on being a boy, he replied that he had always wanted a son, and Myint gave him the illusion of having one. He tolerated her unusual behavior to avoid causing her unnecessary pain.

 

Professor Stevenson and Dr. Keil visited Myint and her parents numerous times to investigate the case thoroughly and follow up on her development. Their meticulous research not only contributed to the evidence for reincarnation but also shed light on various medical and interpersonal aspects of such cases.

 

 

Thailand Ariya reincarnation case:

 

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

 

A verified reincarnation case in Thailand. [The girl who was her own brother in her past life.]

 

Ariya is a girl born in Thailand in 1968. This rebirth story begins with her predecessor, Apirak, a boy who met an untimely end and returned to life as his own sister. This case was meticulously investigated by the late Dr. Ian Stevenson, a psychiatrist from the University of Virginia, who dedicated much of his career to studying such phenomena.

 

Apirak, The Boy Who Loved Women:

Apirak was born into a family living near Bangkok. From a young age, he was unconventional, preferring the company of girls and women. His fascination with the feminine extended beyond mere friendship; he adored women's fashion, often donning dresses and skirts, and skillfully applying makeup. His mother, Nitaya, remembered, "Apirak always loved to stay with women. He loved to spend time with females, chatting and talking with them often."

 

Apirak's inclination towards femininity was not a passing phase. He walked and talked like a girl. His passion for drumming offered him solace from the depression he often felt due to his unique identity and the accompanying social challenges.

 

A Fatal Accident:

In the autumn of 1967, when Apirak was 13, he embarked on a fateful journey with his family to Pakchong, about 180 kilometers northeast of Bangkok. Tragically, their car collided with a lorry, and Apirak was killed instantly. His grandfather was severely injured, while the other passengers suffered only minor shock. In accordance with local customs, Apirak's body was not immediately returned to Bangkok; it took a week for the cremation to occur. Significantly, the blood on his face and head was not wiped off.

 

Dreams of Rebirth:

About three months after Apirak's death, Nitaya had a vivid dream. In it, Apirak appeared to her, asking, "Mother, can I be born to you again?" Around the same time, Apirak's aunt had a similar dream, where he expressed his desire to return to the family.

 

The Birth of Ariya:

On November 7, 1968, Nitaya gave birth to a girl. The family named her Ariya. Shockingly, Ariya was born with two large, port-colored birthmarks: one on her left cheek and the other on the top of her head. These birthmarks corresponded precisely to the areas where blood had been left unwiped on Apirak's body. Additionally, Ariya had an indentation on her back, matching a birthmark Apirak had in the same location.

 

The family, recalling the dreams and the superstitious belief that unwiped blood on a corpse could result in birthmarks in the next life, began to suspect that Ariya was Apirak reborn.

 

Dr. Ian Stevenson's Involvement:

News of Ariya's birth and her unusual birthmarks reached the local papers, which dubbed hers "an interesting case suggesting that reincarnation exists." This piqued the interest of Dr. Ian Stevenson, who soon visited the family to investigate the case thoroughly. Over the years, he made frequent visits to follow up on Ariya's development.

 

Ariya's Remarkable Statements and Behavior:

At the age of two-and-a-half, Ariya began to make spontaneous statements about her past life as Apirak. When asked about the birthmark on her cheek, she replied, "Injury from car." Shown a set of photographs, she accurately identified Apirak, calling him by his nickname, "Ut."

 

Ariya's aunt tested her by mixing Apirak's toys and clothes with those of other children. Remarkably, Ariya correctly picked out all the items that had belonged to her deceased brother.

 

As Ariya grew older, she exhibited a fear of lorries, echoing the circumstances of Apirak's death. Curiously, despite her feminine appearance, she moved like a boy and preferred wearing boys' clothes. She also shared Apirak's passion for drumming, beginning to display this interest at the age of two-and-a-half. She showed both masculine and feminine qualities. In this reincarnation case, a transition from male to female is evident.

 

 

American Sam Taylor reincarnation case:

 

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

 

A verified reincarnation case in United States of America. [The toddler who remembered changing his father's diapers.]

 

Vermont is a state in the northeastern United States. Sam Taylor is a boy from Vermont who was born a year and a half after his paternal grandfather died. His story is one of the most compelling cases of reincarnation documented by Dr. Jim B. Tucker, a renowned scientist and professor at the University of Virginia.

 

When Sam was just 18 months old, his father was changing his diaper one day when Sam looked up and said, "When I was your age, I used to change your diapers." This statement caught his parents off guard, as neither had ever given much thought to reincarnation. Sam's mother, the daughter of a Southern Baptist minister, and his father were not particularly religious.

 

Early Statements:

Following that incident, Sam began making more statements that suggested he had been his grandfather in a previous life. He would say things like, "I used to be big, and now I'm small." While his father was initially skeptical about such a possibility, his mother was more open to the idea and began asking Sam questions about his grandfather's life.

 

Milkshakes and the Food Processor:

One day, Sam's mother asked him what his grandmother made every day for his grandfather to drink. Sam correctly said that she had made milkshakes and that she made them in a machine in the kitchen. He got up to show her the food processor on the kitchen counter. When his mother showed him the blender in the pantry and asked if that was what his grandmother had used, Sam said no and pointed to the food processor instead. In fact, his grandmother had made milkshakes for his grandfather in the food processor. She had had a series of strokes after the death of his grandfather, and Sam had never seen her make milkshakes for anyone.

 

Sister's Murder:

At another time, Sam's mother asked him if he had any brothers or sisters when he lived before. Sam answered, "Yeah, I had a sister. She turned into a fish." When she asked him who turned her into a fish, he said, "Some bad guys. She died. You know what, when we die, God lets us come back again. I used to be big, and now I'm a kid again." The sister of Sam's grandfather had indeed been killed some sixty years before. Her husband killed her while she was sleeping, rolled her body up in a blanket, and dumped it in the bay.

 

Inventions and Car:

Sam also correctly said that his grandfather's favorite place in the home was the garage, where he worked on "inventions," and that Sam's father had a small steering wheel of his own when they rode in the car. When his father was a boy, he had a toy steering wheel that attached to the dashboard of a car by suction cups.

 

Photographs:

When Sam was four and a half years old, his grandmother died. His father flew out to her home to take care of her belongings and returned with a box of family photographs. Sam's parents had not had any pictures of his father's family before then. When his mother spread them out on the coffee table one night, Sam came over and began pointing to the pictures of his grandfather and saying, "That's me!" When he saw a snapshot that just showed a car without any people, he said, "Hey! That's my car!" This was a picture of the first new car that his grandfather ever purchased, a 1949 Pontiac that was very special to him.

 

His mother gave Sam a class picture from when his grandfather was in grammar school. The picture showed twenty-seven children, sixteen of them boys. Sam ran his finger over the faces, stopped it on his grandfather's face, and said, "That's me."

 

The case of Sam Taylor is one of the most compelling examples of reincarnation documented by Dr. Jim B. Tucker. Sam's detailed knowledge about his grandfather's life, which he couldn't have known through normal means, has been presented as strong evidence of reincarnation. The case has been studied and documented extensively, providing a fascinating glimpse into the possibility of life after death.

 

 

 

Brazil Paulo Lorenz reincarnation case:

 

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

 

A verified reincarnation case in Brazil. [The child who couldn't break the cycle of suicide.]

 

Dr. Ian Stevenson, a renowned psychiatrist from the University of Virginia, investigated numerous cases of reincarnation throughout his career. One of the most intriguing cases he documented was that of Paulo Lorenz, a Brazilian boy who claimed to be the reincarnation of his elder sister, Emilia.

 

Emilia Lorenz: Her Life and Tragic End:

Emilia Lorenz was born on February 4, 1902, as the second child and eldest daughter of Francisco V. and Ida Lorenz. From a young age, Emilia expressed deep unhappiness with her life as a girl. She felt constrained by her gender and openly shared her desire to be a man with her siblings, but not her parents. Emilia was skilled in sewing and owned the only sewing machine in the family. She had a particular talent for making men's and boys' clothes, which she preferred over feminine attire.

 

Emilia had several suitors but rejected all marriage proposals, insisting that she would die single. She attempted suicide multiple times before ultimately succeeding. On one occasion, she took arsenic and was given large amounts of milk as an antidote. Finally, on October 12, 1921, Emilia ingested cyanide and died quickly.

 

After Emilia's death, her mother, Ida Lorenz, attended spiritualistic meetings where she received communications from a spirit claiming to be Emilia. This spirit expressed regret for the suicide and a strong desire to return to the family as a boy. The same message was repeated on three separate occasions: "Mamma, take me as your son. I will come as your son." Ida was initially skeptical but eventually came to believe that these communications were genuine.

 

The Birth of Paulo Lorenz:

Ida Lorenz, who had already borne twelve children, did not expect to become pregnant again. However, less than a year and a half after Emilia's death, she gave birth to a boy on February 3, 1923. The family named him Paulo. His birth presented an opportunity to test the spirit's claim, as the Lorenz family wondered if Paulo could indeed be the reincarnation of Emilia.

 

Paulo's Early Life and Behavior:

From a very early age, Paulo exhibited unusual behavior and made statements that suggested he was a continuation of Emilia's life. Some of the most striking aspects of Paulo's early life are detailed below:

 

1. Refusal to wear boys' clothes: For the first four or five years of his life, Paulo resolutely refused to wear boys' clothes. He preferred to wear girls' clothes or none at all. He played with girls and with dolls, and made several remarks asserting his identity with Emilia. His family recalled that he once said to his sister Marta, "Am I not beautiful? I am going to walk like a girl." He often told his sister Ema, "I am a girl."

 

2. Statements about being a girl: Paulo frequently referred to himself as a girl and exhibited feminine mannerisms. His behavior was notably effeminate, and he continued to identify as female well into his teens.

 

3. Skill in sewing: Paulo exhibited an unusual skill for sewing before he had received any instruction. Several witnesses testified to his precocious competence. Some notable incidents include:

- When Paulo was around four years old, a servant was having difficulty working the sewing machine. Paulo pushed her aside and showed her how to work it, completing a small sack.

- On another occasion, Paulo finished an embroidery piece that his sister Marta had left unfinished on the machine. When asked how he knew how to sew, Paulo replied, "I knew already how to sew."

- Paulo often worked the sewing machine by himself, despite prohibitions from his older sisters. He demonstrated a clear talent and interest in sewing, which was unusual for a boy of his age.

 

4. Recognition of Emilia's belongings: Paulo recognized several items that had belonged to Emilia. For instance:

- He recognized the sewing machine that had belonged to Emilia, claiming it was his and that he used to work it.

- When material from Emilia's discarded skirt was made into trousers for Paulo, he recognized the material and said, "Who would have said that after using this material in a skirt, I would later use it for trousers?" He was particularly fond of these trousers and preferred them to others.

 

5. Shared traits and habits: Both Emilia and Paulo shared several traits and habits, such as:

- A love for traveling. Emilia had expressed a strong desire for freedom and the ability to travel, which was virtually impossible for a single woman in Brazil at that time. Paulo enjoyed traveling and used to spend his vacations exploring new places.

- Weak interest in cooking. Neither Emilia nor Paulo showed much interest in cooking, unlike their other siblings.

- Dislike for milk. Emilia had once taken arsenic, and large amounts of milk were given to her as an antidote. Paulo also disliked milk, which was unusual for a child.

- A habit of tearing off corners of new loaves of bread. Both Emilia and Paulo shared this peculiar habit.

 

6. Recognition of Emilia's grave: When Paulo was taken to the cemetery, he stood on Emilia's grave for a long time, saying, "I am looking after my tomb." He also took flowers from another grave and placed them on Emilia's, smiling as he did so. His sisters recalled that Paulo showed a deep concern for Emilia's grave and often visited it.

 

7. First words: Paulo's first words at the age of three and a half were notable. Upon seeing another child put something in its mouth, he said, "Take care, children should not put things in their mouths. It may be dangerous." This statement was unusual for a child of his age and suggested a level of maturity and concern that was reminiscent of Emilia.

 

8. Unsuccessful attempts to play the violin: Both Emilia and Paulo had tried to learn to play the violin but were unsuccessful.

 

9. Preference for Lola: Both Emilia and Paulo had a special affection for their sister Lola.

Paulo's Later Life and Death:

As Paulo grew older, his sexual orientation gradually shifted toward the masculine side, but he retained a more feminine orientation than most men of his age. He never married and had little to do with women except his sisters. Paulo spent some time in the Brazilian Army and later worked in the Department of Highways. He became involved in political activities and faced persecution from the military government, which led to depression and paranoid ideas.

 

Despite his family's efforts to help him, Paulo committed suicide on September 5, 1966, at the age of 43, by setting himself on fire. His death greatly shocked his family, and his older sister Marta became so disturbed that she required hospitalization. Paulo's brother Waldomiro was also deeply affected by his death and struggled with depression for years afterward.

 

Investigation:

Dr. Ian Stevenson met Paulo in 1962 and interviewed him along with six of his older sisters who remembered the events of Paulo's childhood. Stevenson documented the statements, recognitions, and behaviors that suggested a connection between Paulo's life and the life of his deceased sister Emilia. Some of the key points from Stevenson's investigation include:

 

1) Statements by Emilia before her death: Emilia had expressed a desire to be a man and had stated that if reincarnation were possible, she would return as a male. These statements were not told to the parents by the children who heard Emilia make them. Lola Moreira stated that the children did not have sufficient familiarity with the parents to tell them something of this kind. Waldomiro Lorenz recalled that Emilia's distaste for being a woman and her father showed surprise, not having heard this before.

 

2) Interest in traveling: Both Emilia and Paulo shared a strong interest in traveling. Emilia had expressed a desire for freedom and the ability to travel, which was virtually impossible for a single woman in Brazil at that time. Paulo enjoyed traveling and used to spend his vacations exploring new places.

 

3) Unusual competence in sewing: Emilia had exhibited great skill in sewing and owned the only sewing machine in the family. Several witnesses testified to the precocious competence of Paulo in sewing. Paulo's talent for sewing was evident before he had received any instruction, which was unusual for a boy of his age.

 

4) Unsuccessful attempts to play the violin: Both Emilia and Paulo had tried to learn to play the violin but were unsuccessful. This shared interest and failure was another peculiar connection between the two.

 

5) Preference for Lola: Both Emilia and Paulo had a special affection for their sister Lola. Paulo often sought Lola's company and confided in her, much like Emilia had done.

 

6) Weak interest in cooking: Neither Emilia nor Paulo showed much interest in cooking, unlike their other siblings.

 

7) Dislike for milk: Emilia had once taken arsenic, and large amounts of milk were given to her as an antidote. Paulo also disliked milk, which was unusual for a child.

 

8) Habit of tearing off corners of new loaves of bread: Both Emilia and Paulo shared this peculiar habit.

 

9) Refusal to wear boys' clothing: Paulo resolutely refused to wear boys' clothing before the age of four or five. He preferred to wear girls' clothes or none at all. He played with girls and with dolls, and made several remarks asserting his identity with Emilia.

 

10) Statements by Paulo about being a girl: Paulo often said to his sisters, "I am a girl." Once, he asked Marta, "Am I not beautiful? I am going to walk like a girl." Paulo's behavior was notably effeminate, and he continued to identify as female well into his teens.

 

11) Paulo loved to play with girls and with dolls: Paulo exhibited a strong preference for feminine toys and activities, which was unusual for a boy of his age.

 

12) Claim by Paulo that he had been in the house of Dona Elena: Paulo gave an accurate description of the house of Dona Elena, where Emilia had taken sewing lessons. This knowledge was unusual for a child of his age and suggested a connection to Emilia's past.

 

13) Paulo said he had taken sewing lessons from Dona Elena: Paulo's claim to have taken sewing lessons from Dona Elena was another peculiar connection to Emilia's past.

 

14) Recognition by Paulo that the sewing machine belonged to Emilia: Upon the occasion of completing the embroidery of Marta Lorenz Huber which she had left unfinished on the sewing machine, Paulo said that the machine was his and he used to work it. On the occasion when Paulo pushed a servant aside in order to show her how to work the sewing machine, Lola Moreira asked Paulo, "How is it you know how to do this?" and Paulo replied, "This machine was mine. I have already sewed a lot with it." Ema Moreira also recalled that Paulo said that the sewing machine was his. He said, "This machine was mine. I am going to sew." The sewing machine had in fact belonged to Emilia.

 

15) Recognition by Paulo of Emilia's grave and concern for it on his part: Marta Lorenz Huber took Paulo to visit the cemetery. Instead of going around to see various graves, Paulo stood during the entire time of the visit on the grave of Emilia. He said, "I am looking after my tomb." Lola Moreira also remembered that Paulo once stood a long time on Emilia’s grave. Once he took a flower from another grave, put it on Emilia’s grave and Paulo smiled. Florzinha Menezes remembered that when she visited the cemetery, Paulo gave her flowers to put on Emilia’s grave.

 

16) Recognition of a dress that belonged to Emilia by Paulo: Material from a discarded skirt of Emilia was made into trousers for Paulo. He recognized the material and said, "Who would have said that after using this material in a skirt, I would later use it for trousers?" He was particularly fond of these trousers made by that material and preferred them to others. According to Lola Moreira, after having trousers at age four or five he overcame his reluctance to wear boys’ clothing.

 

The Later Development of Paulo:

After Dr. Ian Stevenson's meeting with Paulo Lorenz in 1962, he did not see him again. In 1967, Paulo's brother Waldomiro Lorenz wrote to Stevenson that Paulo had committed suicide on September 5, 1966. Waldomiro was still emotionally shattered by this event and unable to communicate many of the details of what had led to Paulo's suicide, so Stevenson had to wait until February 1972 before he could learn much about what had happened. At that time, Stevenson was in Porto Alegre again and had a long talk with Waldomiro Lorenz as well as with his (and Paulo's) sisters, Marta Lorenz Huber and Ema Estelita Lorenz Bieszczad.

 

Paulo Lorenz spent some time in the Brazilian Army and retired early with the rank of sergeant because of ill health. He had pulmonary tuberculosis and spent some years recovering and convalescing from this illness. Afterwards (from 1952 on) he was employed in the Department of Highways. In later life, he took some part in political activities on the side of the Trabhalista (Labor) Party. In 1963, the parliamentary President of Brazil, Joio Goulart, was deposed by a military insurrection, and in the following years (1964-66) the military leaders tightened their control of the country and virtually suppressed all opposition, at least from officially permitted political parties. Paulo Lorenz had been a friend of one of the Trabhalista Party leaders who had fled to Uruguay. He became depressed and felt that the military government was watching him. This conviction became strengthened when he was actually picked up by the military authorities and beaten up during an "interrogation." After this, he developed delusional ideas about being watched by agents of the military government. He believed that the military government was going to arrest him and lived in constant dread of this. Despite the rational basis for some concern on his part due to his actually having been beaten up by representatives of the military government, his family thought that his ideas of persecution exceeded what the facts justified and that he had become delusional on the subject. Nevertheless, and much to their regret later, they delayed taking steps to arrange for Paulo to have psychiatric treatment.

 

During the months before he killed himself, Paulo made suicidal threats and at least one attempt to kill himself. He told Waldomiro Lorenz’ cook that he was going to shoot himself. And once he tried to kill himself by injecting air into a vein, but was rescued from this attempt.

 

Paulo's death shocked his family greatly. His older sister Marta became so disturbed that she had to be admitted and treated in a hospital for several weeks. And his brother Waldomiro was perhaps even more affected. Indeed, he himself became rather severely depressed and had not fully recovered by the time of Stevenson's visit to the family in February 1972.

 

Although Paulo's political troubles had been precipitating factors in his paranoid illness, depression, and suicide, his family did not put forward the shallow interpretation that these political embroilments of Paulo were the sole, or even the most important, factors in his suicide.

 

Other Information:

One of the most notable aspects of Paulo's behavior was his recognition of Emilia's grave and the concern he displayed towards it. This behavior, documented by multiple witnesses, offers compelling evidence supporting Paulo's identification with Emilia. The incidents related to the cemetery and grave suggest that Paulo had a profound and personal connection to Emilia's final resting place. His behavior at the cemetery was unusual for a child, indicating a sense of responsibility or ownership over Emilia's grave. This behavior aligns with Paulo's other statements and actions that pointed to his identification with Emilia.

 

The case of Paulo Lorenz stands as a remarkable example of reincarnation, featuring numerous statements, recognitions, and behaviors that suggest a strong connection between Paulo's life and that of his deceased sister, Emilia. Dr. Ian Stevenson's thorough documentation of the case offers valuable insights into the possibility of reincarnation and the influence of past lives on an individual's behavior, skills, and preferences. This case raises intriguing questions about the nature of consciousness, the potential for life after death, and the impact of past lives on an individual's present life.

 

 

 

Myanmar San and Yin 2 reincarnation cases:

 

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

 

2 international reincarnation cases in Myanmar (Burma). [The two young women who were Japanese men in their past lives.]

 

In the village of Minlan, Burma (now Myanmar), an intriguing story unfolded, one that would catch the attention of reincarnation researcher Dr. Ian Stevenson. This is the case of twin girls, Ma Khin San and Ma Khin Yin, who would come to be known as San and Yin, and their remarkable memories of past lives as Japanese soldiers. This case also has xenoglossy. Xenoglossy is a phenomenon in which a person is able to speak or understand a language that they have not learned through normal means, such as education or exposure.

 

Notable Statements Made by San (Older Twin Girl):

- "I was the older brother, three years older than Yin."

- "Our house in Japan faced south and had a corrugated iron roof."

- "Our father died when I was 15 and Yin was 12."

- "I enlisted in the Japanese army when I was 18. Yin followed soon after, despite our mother's objections."

- "I had an insignia of three lines and three stars."

- "We were armed with long swords, revolvers, and grenades."

- "We died during an Allied air attack on Minlan village. We sought shelter between two tamarind trees but were killed by machine gun fire."

- "As we were dying, we thought of our mother in Japan and called for her help."

- "After death, we found ourselves in Japan, near our mother, but she could not see or hear us."

- "I love our past-life mother very much and want to return to Japan."

 

Notable Statements Made by Yin (Younger Twin Girl):

- "I was the younger brother, three years younger than San."

- "Our father died when San was 15 and I was 12."

- "Our house in Japan faced south and had a corrugated iron roof."

- "I enlisted in the Japanese army soon after San, despite our mother's objections. I was determined to live or die together with my brother."

- "I had an insignia of one star."

- "We were armed with long swords, revolvers, and grenades."

- "We died during an Allied air attack on Minlan village. We sought shelter between two tamarind trees but were killed by machine gun fire."

- "As we were dying, we thought of our mother in Japan and called for her help."

- "After death, we found ourselves in Japan, near our mother, but she could not see or hear us."

- "I love our past-life mother very much and want to return to Japan."

- "I am taller than San, just like in our past lives."

 

The Past Life: Two Japanese Brothers:

This story begins in the final days of World War II, around April 17, 1945. The Japanese army was retreating from the advancing Allied forces in Burma. Two Japanese soldiers, who were brothers, found themselves in the village of Minlan, seeking refuge from the ongoing battle. The older brother was 25 years old, and the younger was 22. They were armed with long swords, revolvers, and grenades, and they stayed close to each other, having served in the same unit throughout the war.

 

As Allied aircraft began to bomb and strafe the village, the two brothers ran for cover, finding a small space between two tamarind trees near a house. They sprawled on the ground, seeking safety from the machine gun fire that rained down from the planes above. Unfortunately, the brothers were killed in the attack, their bodies left lying near the tamarind trees.

 

The brothers had grown up in Japan, the older one enlisting in the army at the age of 18, with his younger brother following soon after, despite their mother's objections. Their father had passed away when the older brother was 15 and the younger was 12, leaving them in the care of their independently wealthy mother. Their house in Japan faced south and had a corrugated iron roof. The older brother had an insignia of three lines and three stars, while the younger brother had one star. The younger brother was also taller than the older one.

 

The Intermission Time: After Death:

As the two brothers lay dying in Minlan, their thoughts turned to their mother in Japan. They called out for her help, and suddenly, they found themselves back in Japan, standing near their mother. They tried to talk to their mother. However, she could not see or hear them, and they felt sad and frustrated at their inability to communicate with her. Their intermission state memories were similar to ghostly lives in other reincarnation cases; in fact, they were two ghosts. After this moment, the brothers did not remember what happened until they "awoke" in their new lives.

 

The Present Life: Twin Girls in Burma:

Twin girls were born to a Burmese couple named Htwe and Kyi on November 17, 1959. Htwe worked as a blacksmith, and they lived in the same village of Minlan where the Japanese brothers had died 14 years earlier. The twins were named Ma Khin San and Ma Khin Yin, but they would come to be known as San and Yin.

 

As the twins grew older, their family began to notice unusual behaviors and preferences. When San and Yin were around 3 years old, they started speaking in a language that their parents did not understand. It was later suspected that this language might have been Japanese. Around the same time, the twins began to exhibit masculine behaviors, preferring to wear pants instead of dresses, complaining about the heat and spiciness of the food, and displaying hot tempers. They also showed a marked animosity towards the British and Americans, which was unusual for Burmese children.

 

Past Life Memories Emerge:

When San and Yin were about 13 years old, they began to share memories of their past lives with their family. They spoke of living in Japan, of their mother who did not have to work, and of their house that faced south with a corrugated iron roof. They recalled enlisting in the Japanese army, their weapons, and their insignias. They even remembered their deaths, describing how they had sought shelter between two tamarind trees during an air attack and were killed by machine gun fire.

 

San remembered being the older brother, who was 3 years older than Yin. She recalled enlisting in the army at the age of 18, with Yin following soon after. Yin, in turn, remembered being the younger brother, who was taller than San. Both twins expressed a deep love for their past-life mother and a strong desire to return to Japan, a sentiment that was unusual among the Burmese, who generally harbored resentment towards the Japanese due to the atrocities committed during the war.

 

Investigation and Verification:

Dr. Ian Stevenson, a professor and scientist from the University of Virginia, learned of the case of San and Yin and conducted an investigation. He interviewed the twins, their family, and other witnesses, documenting their memories and behaviors in detail. His research revealed several consistencies and verifications:

 

1. Consistency in accounts: Both San and Yin provided consistent and corroborating accounts of their past lives, including details about their relationship, ages, enlistment, weapons, and deaths.

2. Unusual behaviors: The twins exhibited masculine behaviors and preferences that aligned with their past lives as male soldiers. They were less feminine compared to other girls. They complained about the heat and spiciness of the food in Burma. They also loved to wear male clothes. They preferred wearing pants over dresses. They had hot tempers and sometimes slapped those who annoyed them. Their animosity towards the British and Americans, as well as their nostalgia for Japan, was unusual for Burmese children.

3. Physical traits: The heights of the twins corresponded to their past lives as the Japanese brothers, with Yin being taller than San.

4. Historical context: The twins' memories of their deaths aligned with the historical context of the Japanese retreat and the Allied air attack on Minlan village.

5. Xenoglossy: When San and Yin were around 3 years old, they spoke in a language that their parents did not understand. This language was suspected to be Japanese by their parents, their past-life language.

 

Other Information:

The case of San and Yin presents a fascinating and intriguing example of reincarnation and past-life memories. The consistency of their accounts, their unusual behaviors, and the numerous verifications and correlations with historical facts make this case a compelling piece of evidence in the study of reincarnation. Dr. Stevenson's thorough investigation and documentation have ensured that this case will continue to be examined and discussed by researchers and enthusiasts alike. The story of San and Yin serves as a reminder that our lives may be interconnected in ways that we do not yet fully understand, and that the boundaries between past, present, and future may be more fluid than we imagine.

 

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

 

 

Brazil Celso reincarnation case:

 

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

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

Researcher Dr. Jonny Hermínio de Mello Doin, (Independent researcher and scholar, Brazil)

 

An international reincarnation case in Brazil. [The boy who remembered having been a Norwegian Catholic priest in a previous life in Norway.]

 

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 researchers investigated dates back to 1972. The individual, Celso, was born in 1943. At the time of the investigation, he was 29 years old and had already lost the memory of all his past reincarnations. Due to this, we had to rely on the testimonies of his father and other witnesses. Among these, the testimony of Dr. Jonny Hermínio de Mello Doin, a lawyer, lecturer, and researcher interested in reincarnation, stands out. As a personal friend of Celso’s father, Dr. Doin had the opportunity to closely observe Celso when he was around 3 years old.

 

The individual, here called Celso, was born on June 24, 1943, in the city of Cruzeiro, in the state of São Paulo. At that time, his family was modest but harmonious, without financial difficulties, consisting of his father, mother, and two older brothers. His parents were practicing Spiritists. Celso’s father, Mr. Agenor, was involved in collecting donations for the construction of a Spiritist hospital, a project he successfully completed. After building and equipping the hospital, he wisely handed over the clinical management to a physician, while he remained part of the hospital's board.

 

At the time of our interview, Mr. Agenor had left his business as the owner of a dyeing company some time ago and had become the Clerk of the Local Forum, responsible for record keeping and accounting.

 

The Celso/Herculano case, which we are presenting here, remains unresolved, as it was not possible to identify the previous personality, despite the individual providing what was presumed to be his name and some details. However, as it concerned a distant and foreign country, the investigation became very challenging. Additionally, there was the issue of the passage of time. The previous personality was said to have passed between 1940 and 1942. By the time researchers learned of this case, approximately 30 years had already elapsed since the death of the prior personality.

 

Another witness is Mrs. Anita Briza de Oliveira, a friend of Mr. Agenor, who also witnessed some of the events that happened with Celso during his childhood. Mrs. Anita is a retired federal public servant and a highly credible person, having founded the "Society for Spiritist Studies - October 3rd." This institution built and continues to maintain a sanatorium for poor tuberculosis patients in Campos do Jordão, São Paulo.

 

On June 11, 1972, at the IBPP headquarters, we conducted the first interview with Mr. Agenor, who traveled from Cruzeiro to São Paulo at the invitation of Mrs. Anita Briza de Oliveira for a lecture at the "Society for Spiritist Studies - October 3rd." He took the opportunity to respond to a request we had made by letter on February 26, 1970. On that same occasion, we obtained Mrs. Anita Briza de Oliveira’s testimony, which fully corroborated Mr. Agenor’s account. To avoid unnecessary repetition, we will only transcribe the testimonies of Mr. Agenor and Dr. Jonny Doin, which complement each other and cover practically the entire case.

 

We learned of this case from our esteemed friend and psychiatrist, Dr. Wilson Ferreira de Mello, who informed us about it, having occurred in Cruzeiro nearly 30 years earlier. Despite the time that had passed, we sought to investigate it since some of the witnesses were still alive and remembered many important details. Among these witnesses was the individual's father, who agreed to give a statement regarding his son Celso’s manifestations of reincarnatory memory.

 

As mentioned earlier, this testimony was obtained at the IBPP headquarters on June 11, 1972. For the sake of brevity and accuracy, we will now transcribe it.

 

Testimony of the individual's Father on June 11, 1972:

 

When asked to recount the events that occurred with his son Celso during his childhood, Mr. Agenor told us the following:

 

We’ll begin by remembering events related to Celso’s memories.

 

“As soon as he was born, a medium, who had the gift of clairvoyance, observed several spirits of priests around him, trying to force him to abandon his body, as they could not accept that he would be rebirthed into a Spiritist family.”

 

“Sometime later, when Celso was about three years old, he left the house without us knowing. While playing with friends, he disappeared.”

 

“Many people searched for him. His mother became very anxious, and we searched intensely as well. It took almost two hours without finding him. He had crawled under some wooden telephone poles and, feeling tired, fell asleep there.”

 

“After about two hours, he returned home, and his older brother, Fábio, asked”:

 

— “Celso, where did you come from?”

He said:

— “From Norway.”

His brother asked:

— “But where is that?”

He replied:

— “Norway. I came from Norway. I was there with Mádia, and we talked about it.”

 

“We got angry with him for disappearing, but I, having understood the situation, took him aside and asked more questions. He then said that he lived in Norway, that he was from Norway, and that his mother was Mádia. Every question we asked, he responded by talking about Norway.”

 

“When he slept, he would say”:

— “Mádia, I can't leave. I have to stay here! I have orders to stay in this house. Now I have my father, my mother, but I still like you, Mádia. But I can’t leave!”

 

“He was referring to his mother from a past life, and in our conversations, he always talked about Norway, about his bicycle, which was a woman’s bicycle. As we know, priests wear robes, and traditional bicycles are not suitable for that. So, he said that his bicycle was different from mine.”

 

“And he always mentioned that in Norway, he saw an enormous amount of fish and cod. Once, my wife bought a piece of cod and showed it to him, saying”:

— “My son, this is cod.”

He replied:

— “Mom, the cod from Norway wasn’t as rancid as this one.”

 

Let me explain the situation: the cod in Norway was fresh fish, while what his mother had bought was salted and dried, which obviously had a different taste.

 

At this point, we asked Mr. Agenor how old Celso was when he started recounting these events. Mr. Agenor continued:

“From the age of three, he began to consistently respond to questions. Several friends would ask him things, and he would answer. I remember one time, José Marcondes, a fellow Spiritist from Taubaté, asked”:

— “Celso, how did you make money in Norway?”

“He lowered his head and didn’t answer. We could sense that he was naturally embarrassed by the memory.”

 

“Later, someone else asked him many things and gave him a small coin. He said”:

— “Dad, I’m not going to answer anyone else about Norway. I get tired, and no one gives me anything. This person gave me a reward, a tip, so I’ll answer him, but not the others.”

 

“Dr. Jonny Doin, whom we knew well and who often stayed at our house, once said to Celso”:

— “Celso, I remember when you were in Norway, I was there with you, and there was a black man with us…”

Celso responded:

— “That’s a lie! That’s a lie! There are no black people in Norway! It’s not true!”

“And he argued with Dr. Doin about this.”

 

“We asked if he was married in Norway, and he said”:

— “No, I was a priest, and priests don’t like women; they’re not married. My mother was Mádia.”

 

“For him, everything had to be cold or icy. Even in bed, when he slept, he didn’t like having many blankets; he preferred to be without them because he always felt too warm.”

 

“We asked: But you, a man, wearing a skirt? He said”:

— “If you don’t know, priests wear pants under their robes.”

“He always had an excuse to justify those things.”

 

“Another time, we were planting a banana sapling from the coast in our backyard, and he asked”:

— “Dad, what’s that?”

“We told him it was a banana tree, which would bear very large bananas. He said”:

— “Well, in Norway, banana trees don’t grow because the ice kills everything. But there are many big trees, like pine trees…”

“He constantly referred to his time in Norway, in the city of Fumende, where he watched codfish trains depart. He would say”:

— “I used to take my bicycle and go to the beach to watch those codfish trains leaving”.

“He frequently mentioned these events. Numerous Spiritist colleagues talked with him and confirmed these accounts.”

“When I asked: But Celso, in Norway, were you big or small? He would answer”:

— “I was big.”

“I would ask: And there, did you have your mother? He would say”:

— “I had Mádia”.

“I asked: Who do you like more, Mádia or Leonarda? He would answer”:

— “Mádia.” (The past life’s mother.)

 

“I asked: And do you like Brazil or Norway more? He would answer”:

— “Norway.”

“Then I would say: So why don’t you go there? You like Mádia more! You like Norway more! So go! He would say”:

— “I can’t, because that was in another life. Now I’m here, and I have to stay here. I have to love this land! Mádia calls me, but I won’t go because I can’t. I have to stay here.”

 

“We constantly observed him. Spiritist friends would visit and always ask him questions. On one occasion, he even gave the name of the king of Norway, though I can’t remember it now. And there were many other details…”

 

“For about eight years or more, he consistently answered various questions about Norway. Then, over time, it gradually faded away…”

 

Also, researchers asked Mr. Agenor a series of questions to clarify the case further. Researchers' questions are preceded by a ‘Q’ and Mr. Agenor's answers are marked with an ‘A’.

 

Q: What was the name Celso said he had in his supposed previous incarnation, and in what period did the previous personality die? What was the cause of death?

A: "In response to one of our questions, he said that in Norway, his name was Father Herculano, his father was called João Batiste, and his mother was Mádia. He was in charge of a church. During the war of 1939, the church was bombed, and he died in that bombing."

 

Q: Did he say anything else about his death? Where did it happen—inside the church or elsewhere?

A: "He didn’t provide those details, and we didn’t think to ask. He only said that the church was bombed and that he died during the bombing. He didn’t give any further details."

 

Q: Did he mention other people, friends, or relatives besides his parents? Fellow church members, or anyone he was close to?

A: "No. What I remember most is that he frequently referred to Mádia. He rarely mentioned his father. As for siblings, he made no mention, and we didn’t have the curiosity to ask, so he never answered in that regard."

 

Q: Did he speak of any possessions, animals, objects, houses, or estates he had? Any memorable belongings or pets from his life in Norway?

A: "He loved birds, dogs, and cats, but he didn’t mention owning property in Norway. It seems he was dedicated to his work in the church and his love for animals and birds. He even gave our cat an odd name, unrelated to Portuguese names."

 

Q: At birth, did he have any markings, scars, spots, or depressions—anything that might resemble an injury or wounds from his past life, such as on his head or body? Any birthmarks that could be linked to his previous life?

A: "No, he had no birthmarks that could suggest any injury from a past life. His features at that time were perfectly Nordic, completely blonde hair, very fair complexion, and a Nordic appearance overall. He was completely different from his siblings, from me, and from his mother. He looked totally different in those days. Later, his hair darkened, and his skin also became darker."

 

Q: You mentioned an interesting incident with a magazine where he saw a photo of a fjord. Could you describe this event in detail?

A: "Our dear friend Leopoldo Machado, whom we fondly remember, always stopped by our house. He would give lectures and then head to São Lourenço. Whenever Leopoldo was in São Lourenço, my wife, the kids, and I would go there to attend his talks. On one of these trips to São Lourenço, of which I even have photographs, Celso was with me. While passing by Hotel Negreiros, he saw an open magazine on a chair and said, 'Dad, wait a minute; I want to check something.' He left my hand, went to the magazine, and started saying, 'Fjord, fjord of Norway!' He pointed to it, showing those long inlets that are common in Norway. Then Leopoldo came back and saw that it was indeed from Norway. So, just by glancing at it, Celso clearly recognized it and was able to identify it."

 

Q: How old was he?

A: "He was five years old. There's also an interesting detail: during the war, people talked a lot about Italy, Germany, England, and other countries, but no one ever mentioned Norway, not even in passing. So, if it were a result of war influences on our minds, he could have talked about other countries, but not Norway—a country up in the Nordic region, which didn’t play a major role in the war of 1939. The influence at the time would have been more focused on Italy, Germany, England, and other warring nations."

 

During this interview, other details also were discussed, such as the name of the location in Norway that Celso often mentioned as a child. The real name was likely ‘Femunden’, but the boy, with his childish speech, said something like "Fumende." These mispronunciations are common when certain words are difficult to pronounce. For instance, it's not unusual to hear even adults say "fenônemo" instead of "fenômeno."

 

As we’ll see later in Dr. Jonny Doin’s testimony, he remembered Celso talking about "Fumendi" instead of Femunden.

 

When Celso first began talking about Norway, he didn’t pronounce it in the Portuguese way ("Noruega"), but rather in the form likely used in Norwegian, which would be “Norge” ("Nór-ga"). Mr. Agenor couldn’t tell us exactly how Celso pronounced it, but he said it was something like "Nór-ga," which was different from the word "Noruega" used here in Brazil.

 

Testimony Of Dr. Jonny Hermínio De Mello Doin, January 28, 1975:

The following statements were obtained at the interviewee's home, located at São Paulo, on January 28, 1975. The entire testimony and conversation we had with Dr. Jonny Doin were recorded on tape.

 

In the transcription of the interview, the questions are marked with a ‘Q’, and Dr. Doin's answers with a ‘J’. When asked to speak about Celso's case, Dr. Jonny Doin began his statement as follows:

 

J: "I learned about this case at a time when I was researching reincarnation."

 

Q: In what year was that?

J: "I can’t say for sure. It was about 35 years ago, more or less. Celso was about two and a half or three years old when I learned about the case. I was a friend of his father, so I went to Cruzeiro, in the State of São Paulo, where they lived, to investigate the case."

 

Q: Where were you living at the time?

J: "In São Paulo itself. I went to Cruzeiro to meet the boy and observe the case. I stayed there for about a week, hosted by his father. By the way, his father was a humble man, a dyer, and his mother was also humble, the daughter of caboclos (mixed-race rural Brazilians). What impressed me the most about the boy was his physical appearance: the boy was blonde, while all his siblings were dark-skinned."

 

Q: When you say dark-skinned, do you mean of African descent?

J: "No, caboclo, a common darker skin tone. They all had features that resembled either their father or mother. But the boy was completely different! He had a Nordic appearance, with a thin, elongated face, light eyes, while all the others had dark eyes, almost black. It was this aspect that caught my attention the most. Another peculiar detail I was told at the time: This boy had an aversion to blankets and spent almost the entire day naked, unable to stand wearing clothes. Even during harsh winters, he couldn’t tolerate blankets, sleeping with just a sheet, nude, without any kind of covering."

 

Q: Did you observe this yourself, or were you informed of it?

J: "I observed it myself. I stayed there for a week and noticed these details. This was one of the aspects that impressed me the most. And because of this blonde child, the father felt a certain sadness—his son was completely different from the others. But the mother was an honest, humble, modest woman, a homemaker, never going out... beyond any suspicion."

 

Q: How many children did they have, approximately?

J: "I don’t quite remember. I lost contact with the case. For about two or three years, I kept track of it, but then I didn’t follow it anymore... After that visit, I wrote a report that got lost along with some papers in Rio de Janeiro. I lived there for four years, and when I went back to look for it, a cousin of mine had thrown everything away, including that very interesting report."

 

Q: Did you find out about this case because of the boy’s father?

J: "I was a friend of the boy’s father, who was a Spiritist and was building a sanatorium in Cruzeiro. I even helped him raise funds for the hospital’s construction, and we were already close."

 

Q: You don’t remember the approximate year?

J: "It was about 35 years ago, if not more."

 

Q: Do you remember if he was the youngest or oldest child in the family?

J: "He was the youngest."

 

Q: At the time you investigated this case, do you recall if the boy was already saying anything unusual? How did you come to know that this could be a case suggesting reincarnation? Did he say something?

J: "I found out because, as I mentioned earlier, at that time I was investigating two reincarnation cases. Since I gave lectures around the countryside of Brazil and shared these cases, I was informed of some abnormal behavior happening with Agenor’s son. Even the doctors had said the boy was abnormal..."

 

Q: Why?

J: “Because of the boy’s reactions. One day, the boy rejected his mother, saying she wasn’t his real mother. I don’t remember Agenor’s wife’s name. The father said, ‘How can she not be your mother? Who is your mother?’ The boy replied, ‘My mother is Mádia!’ The father asked, ‘What do you mean, Mother Mádia?’ Instead of investigating, they took him to a doctor who diagnosed something I can’t recall but said it was an abnormal case, maybe for a psychiatrist. That’s when I learned about the case and went to Cruzeiro. And indeed, the boy kept insisting his mother was Mádia.”

 

Q: Did you hear him reject his mother?

J: "Yes, not only did I hear it, but I also asked him questions."

 

Q: What kind of questions?

J: "I asked where he lived, and he answered that he lived in Fumendi, in Norway. At that moment, he had a gesture of astonishment, I don’t know why, and said, ‘Why was I big before and now I’m small?’ I made a note of that detail."

 

Q: Did he say that to you?

J: "Yes. Obviously, at first, I didn’t bombard the boy with questions as part of my investigation method. I was there for a week, so I waited to ask him in casual conversations, little by little, to be sure of the case."

 

Q: Did he find it natural for you to talk to him about these topics?

J: "Yes. The next day, I asked him, when he said he used to be big and now was small, how he dressed when he was big. He said, ‘I dressed in black.’ I asked, ‘But how did you dress?’ He replied, ‘I wore a skirt like mommy’s.’ That caught my attention because it was interesting. I immediately thought he might have been a priest or some kind of clergyman. Since I had some knowledge about Norway and its monasteries, I prepared a careful test for the boy. During our talks, I told him I remembered him from Norway. He looked at me and said, ‘I don’t remember you...’ I told him, ‘You lived in a monastery, with a huge black iron gate.’ He said, ‘Yes! There was a big gate at the monastery!’ I added, ‘It had a lion on top...’ He replied, ‘Yes! Yes! It did!’ I said, ‘I used to visit you in the afternoon, in that huge hall with a big black table and chairs all around it, right?’ He was overjoyed! He said, ‘Yes! Yes! But I don’t remember you...’ That was the peak moment of authenticity for me."

 

Q: Weren’t you suggesting things to him?

J: "Yes, that was part of the plan I had prepared to test him. So, I told him we would gather in that hall to talk and eat apples. He said, ‘I did eat apples, but I don’t remember you!’ I then mentioned pears, and he confirmed. Then I dropped what I had prepared: ‘And we ate bananas...’ When I said that, he jumped up, got on his tiptoes, and said, ‘Liar! Didn’t I say you weren’t there?’ I asked why, and he said, ‘Bananas don’t grow in Norway because the cold kills everything.’ That was the test I had prepared. I knew bananas didn’t grow in Norway."

 

Q: How old was he when he said that?

J: "Three years old."

 

Q: For how long did you question Celso about his past?

J: "I questioned him sporadically. Since I stayed there for a week, I would talk to him about everyday things and gradually steer the conversation toward his supposed past in Norway."

 

Q: How did he reveal who he might have been? Did he spontaneously say he had been a priest?

J: "No. He said he wore black, with a skirt. Three days later, a religious festival was approaching. We were standing by the window of their house, which overlooked the street. It was me, his father, and him. A priest passed by on the street, and he tugged at me, saying, ‘Look, that’s how I used to dress in Norway!’ That’s when I confirmed my suspicion that he had been a clergyman."

 

Q: Did he explicitly say he lived in Norway in the town of Fumendi?

J: "Yes."

 

Q: Did you ever verify if there is a town with that name in Norway?

J: "I tried to check but couldn’t find it. A couple of years later, I met his father again, and he told me, ‘Jonny, we found the town on an old map. The town of Fumendi.’"

 

Q: Is that the exact name?

J: "As far as I can remember, that was the name he gave me. The case left a strong impression on me, and I remembered it clearly, like those vivid childhood memories."

 

Q: How did he pronounce the name of the country? Did he say Noruega (Norway)?

J: "Noruega."

 

Q: Did he describe the country?

J: "No. He described the monastery, and his description matched what I knew about monasteries."

 

Q: How was that description?

J: "He said there was a large black gate at the front, with a lion on top, surrounded by trees with lots of dirt and grass. He said the house was very big."

 

Q: Was this monastery in Fumendi?

J: "To be honest, it didn’t occur to me to ask him that. But since he said he lived in Fumendi and naturally talked about the monastery, I believe it was in Fumendi."

 

Q: How did he refer to the landscape, the climate, the customs, the food—basically, everything related to the daily life of an individual? Did he describe the landscape?

J: "Regarding the landscape, perhaps because I didn’t organize specific arguments, I don’t recall him giving many details. But as for food, yes. He mentioned eating fruits, apples. He said 'chicken,' but I realized it probably wasn’t chicken—maybe birds or ducks. But he said 'chicken.'"

 

Q: Did he mention the climate?

J: "Yes. He said that sometimes the grass would turn white. He was small and said 'banco' (bench), like a seating bench, but I concluded he meant 'branco' (white). He didn’t mention snow, only the cold and the white: ‘Everything would turn white.’"

 

Q: Did he mention any vehicles or means of transportation from that time?

J: "I didn’t ask him about that. At that time, I missed many details that I now see would have been incredibly valuable for documentation."

 

Q: Did he say what his name was at that time?

J: "No."

 

Q: And the names of his parents? Did he mention only his mother’s name?

J: "Yes. He only talked about his mother’s name."

 

Q: Did he mention any siblings?

J: "No, he didn’t mention any."

 

Q: Did he mention any nearby cities other than Fumendi or any places he might have visited outside where he lived?

J: "No. He didn’t mention any names spontaneously, and I didn’t ask. Interestingly, he only described what I asked him about."

 

Q: Would the city he referred to have been a seaport or located inland in Norway, according to his descriptions?

J: "I don’t remember that detail either."

 

Q: Did he refer to any vehicles that could give an idea of the time period he lived in?

J: "I don’t recall clearly, but once he mentioned a car with a very large wheel. That’s the only thing I remember."

 

Q: Did he talk about how he died?

J: "No, I didn’t get into that detail."

 

Q: Did he have any favorite animals?

J: "He mentioned cats."

 

Q: Did he show a preference for cats?

J: "I don’t remember that either."

 

Q: Did his eating habits in this incarnation suggest that he had retained the same habits from that time?

J: "Yes. He loved chicken, especially chicken meat, and milk. He said he drank a lot of milk in Norway and ate chicken. I think it might have been ducks or some other bird. But he had a clear preference for chicken in his diet."

 

Q: What were his customs regarding religion? Did he show any religious devotion or inclination towards religion during his childhood in this incarnation?

J: "I don’t think so. He did mention his status at the monastery. It seems he was one of the superiors there..."

 

Q: When did Celso’s recollection of his past life manifest? Was it right when he started speaking, or after some incident?

J: "I remember Agenor told me it started when he strangely rejected his mother, saying she wasn’t his real mother, that his mother was Mádia. He asked where Mádia was. That caught my interest. And also that other detail when he said, ‘Why was I big before and now I’m small?’ That was over thirty-five years ago. I don’t recall many other details..."

 

Q: Did he refer to any historical situation that could place his previous incarnation in a specific time period? Any important historical event?

J: "No. The only thing was the large, ornate wheel he mentioned, with many spokes. That’s the only detail that might offer a clue."

 

Q: Was that vehicle animal-drawn or motorized?

J: "That’s something I missed asking. I got the impression it was a kind of carriage, because he said it had four wheels, with the rear ones being very large."

 

Q: Do you know Celso now? Have you had the chance to meet with him as an adult?

J: "No. I saw him sporadically when he was about nine years old. By then, his memories weren’t as vivid. Later, when he was around thirteen, he remembered vaguely. His father told me that after he turned twenty, he lost all memory of those events."

 

Q: Did he have any birthmarks his parents mentioned, which could suggest some accident in his previous life? Naturally, he must have died—whether from natural causes or in a violent way. If it had been violent, he might have had a birthmark, and he could have referred to it. Did you notice anything in that regard?

J: "No, but what stood out was his physical type."

 

Q: A detailed description of that is very important...

J: "That’s what convinced me that this was indeed a case of reincarnation. At the time, I was very cautious about information in this field. You know all the things that can lead us to false information, like telepathy, etc. Celso’s physical appearance deeply impressed me and made me believe in the reincarnation phenomenon in this case. His appearance was Nordic: large, prominent forehead, long face, blue eyes, blond hair—completely different from his siblings, who had more of a mixed Indigenous look. He had a strong aversion to wool blankets, most likely because of the difference in climate here compared to there. It wasn’t exactly an aversion; we’d cover him, and after a while, he’d throw everything off and sleep uncovered, usually naked. He couldn’t stand regular clothes, either, and couldn’t tolerate the heat in Cruzeiro. His physical type, along with these tendencies and the certainty with which he talked about Mádia, Norway, and the monastery, almost convinced me that this was a case of reincarnation."

 

Q: Did he exhibit any behaviors or customs that were unusual, indicating a connection to this foreign country? Any eccentricities?

J: "Yes, that caught my attention. He was quiet, often sitting still in one place. He was healthy and happy, so it would have been natural for him to seek the company of other children, but he preferred to isolate himself and play alone, always quiet and serious. Perhaps there is a connection between this behavior and the customs from his previous life."

 

Q: Did he display any maturity that was unusual for his age?

J: "Yes, it was quite striking! That time I mentioned when he called me a liar—he acted with an adult's maturity. He stood up on tiptoes, furrowed his brow, pointed his finger at me, and spoke as if he was rebuking me, but in a very adult way, completely different from what you’d expect from a three-year-old child."

 

Q: Did Mr. Agenor mention anything about his precociousness? In some reincarnation cases, children start speaking and walking much earlier than normal. Was that the case with him?

J: "I don’t remember..."

 

Q: Did he refer to the vegetation in the place where he lived? Whether it was dense forest or more open land with scattered trees?

J: "Not clearly, but from what he told me, I deduced that the monastery must have been surrounded by trees like cypresses and there were probably fields, maybe grasslands. He talked about the land, describing it as large and overgrown. I asked: 'What kind of overgrowth?

 

Q: Did he mention any typical animals from that place?

J: "No. I only remember him talking about a cat he liked."

 

Q: Did he give the cat’s name?

J: "No, and from my brief investigation, it seems that in monasteries, people who joined the Order would lose their names. He mentioned being a leader there, giving orders."

 

Q: Did he mention siblings?

J: "No."

 

Q: Did he say anything about how he died?

J: "No. Regarding the phenomenon of birth and death, I don’t remember him saying anything spontaneously."

 

Q: Did he mention the period between lives when he would have been disincarnated? (living not as a human being but as another living being)

J: "No."

 

The (brief) testimony of Dr. Jonny Hermínio de Mello Doin ends here in this book and we will now proceed to analyze the previously transcribed statements and extract a table of recollections based on the information provided by the individual when he was about three years old.

 

Table Of The Individual'S Recollections:

 

1. At three years old, after sleeping for about two hours during the day, he declared to his relatives that he had previously lived in Norway.

 

In cases of reincarnatory memories, it’s not uncommon for individuals to have their memories of one or more past lives triggered after a dream. This seems to have been the case with Celso. He slept, probably dreamed, and experienced a trigger for the memories of his previous life.

 

2. He said he was in Norway, talking with his mother, whom he called Mádia, a name completely different from his current mother, D. Leonarda.

 

It seems that Mádia is not a common name in Norway. But the boy insisted on it. Right from the start of his recollections, after he had been missing from home for about two hours and was confronted by one of his siblings, he replied, "I came from Norway. I was there with Mádia; we talked about things." Later, it was discovered that Mádia was the name of his mother in his previous incarnation.

 

His emotional connection to his other mother seemed to be the central focus that triggered his memories of the previous life. Mr. Agenor, in his testimony, reported that even while sleeping, Celso would talk about his mother, and he probably dreamed about her, saying, “Mádia, I’m not leaving, Mádia, I can’t go away! I have to stay here! Now I have my father and mother, but I love you, Mádia. But I can’t go away!”

 

His father asked him if he had a mother in Norway, and he immediately answered, "I had Mádia." He also stated that he liked Mádia more than his current mother.

 

In his testimony, Dr. Jonny Doin recounted that the individual’s parents even took him to a doctor due to his rejection of his current mother. Here are Dr. Jonny Doin's words:

 

"…One day, the boy rejected his mother, saying that she wasn’t his mother... The father asked, ‘How is she not your mother? Who is your mother?’ He responded, ‘My mother is Mádia!’ The father asked, ‘Who is Mádia?’ Instead of investigating the case, they took him to the doctor, (thinking he is mentally sick) and who knows what the doctor diagnosed, but he said it was an abnormal case, maybe one for a psychiatrist."

 

3. He declared that he had a bicycle different from his father’s.

 

It’s assumed the difference might have been in the design of the horizontal bar. Possibly, due to wearing a cassock, the previous personality had a bicycle with a curved bar, like those used by women. According to Mr. Agenor's testimony, the individual constantly referred to his time in the Femunden region, saying, “I would take my bicycle and go to the beach to watch the trains loaded with codfish leaving.”

 

A three-year-old child would hardly have enough imagination to recount such coherent details.

 

4. He referred to large quantities of fish, especially cod, which he saw in Norway, noting that the codfish there was different from the codfish in Brazil.

 

In the interview on June 11, 1972, Mr. Agenor stated that when Celso was three years old, he constantly said that in Norway, he saw enormous quantities of fish and codfish. On one occasion, Mr. Agenor’s wife bought a piece of cod and showed it to Celso, saying, “My son, this here is codfish.” When he saw the codfish his mother presented, he replied, “No, it’s not, mom.” Arguing with his mother, he said, “Mom, the codfish in Norway wasn’t as rancid as this.”

 

Mr. Agenor explained that in Norway, codfish is served fresh, quite different from the salted and cured version found in Brazil. As mentioned in item 3, the boy recounted riding his bicycle to see the trains leaving loaded with codfish.

 

5. He denied that there were any Black people in Norway.

 

Dr. Jonny Doin once said to Celso, who was about three years old, “Celso, I remember when you were in Norway, I was even with a Black man...” The boy’s reaction was immediate. He said, “That’s a lie! It’s a lie! There are no Black people in Norway! It’s not true!”

 

Around 40 years ago, in a small town in Brazil where the presence of Black people was common, it would be extremely unusual for a three-year-old child to be aware of such particularities about a distant and little-known country. At that time, there was no television, documentaries were rare, and even if they existed, a three-year-old would not have understood them.

 

6. He said he had been a priest and remembered wearing a cassock.

 

Dr. Jonny Doin asked Celso how he dressed when he was older in Norway. His response was, “I dressed in black.” When asked what his outfit looked like, he clarified, “I wore a skirt like my mom's.” On one occasion when the boy described his clothing, Mr. Agenor asked him, “But you, a man, wore a skirt?” Celso then explained, “If you don’t know, the priest wears pants under the skirt.”

 

The boy didn’t know the correct name for the cassock, but he knew that priests wear pants underneath their clerical attire. Where and how could he have learned this?

 

Dr. Jonny Doin recounted an interesting incident in his testimony. When asked how Celso revealed his role as a priest in Norway, he said: “He mentioned wearing black, with a skirt. Three days later, a religious festival was approaching. We were at their house’s window, overlooking the street. It was me, his father, and him, and a priest passed by. Celso then tugged at my arm and said, ‘Look, that’s how I used to walk in Norway!’ That confirmed my suspicion that he had been a priest.”

 

7. He said he was unmarried in Norway because he was a priest.

 

The individual’s father, in his testimony, declared that when asked about his marital status in Norway, the boy said he wasn’t married because he was a priest: “No, I was a priest, and priests don’t like women, they’re not married...”

 

It’s interesting to note that a three-year-old child would typically be unaware of the concept of celibacy adopted by Roman Catholic priests.

 

8. He remembered having the clerical name Herculano, “Father Herculano.”

 

The name Herculano seems uncommon in Norway. It’s assumed that because he was a Roman Catholic priest, he adopted this Latin name when choosing his clerical name. Mr. Agenor mentioned that in response to a question, Celso said this was the name he used in Norway: “In response to one of our questions, he said he used the name Father Herculano in Norway.”

 

Dr. Jonny Doin, in his testimony, said he was not aware of the name that Celso had revealed to his father. However, when asked if the individual had given him the name he used in Norway, Dr. Jonny Doin responded, “No, and in my brief investigation, it seems that in monasteries, people who joined the Order would lose their names.”

 

9. He said his father’s name was “João Batiste.”

 

The full information from Mr. Agenor about this item ties into the previous item (No. 8); it is as follows: “In response to one of our questions, he said he used the name Father Herculano in Norway, that his father’s name was João Batiste and his mother’s name was Mádia. He ran a church.”

 

10. He remembered having died during World War II as a result of a bombing.

 

In the interview with Mr. Agenor, he declared that Celso’s previous personality, according to the boy’s information, died during World War II. The church was bombed, and he perished in that bombing. The individual did not provide further details on this matter.

 

Norway was invaded by the Germans in 1940, and Celso was born in 1943. Since the Norwegians resisted the invasion, there was likely violent action by the invaders. It’s possible that the previous personality died between 1940 and 1942, which would explain the manifestation of his reincarnatory memories, as the intermission period was short.

 

11. He agreed with Dr. Jonny Doin regarding the characteristics of the monastery where he might have lived.

 

In Dr. Jonny Doin’s interview, there’s a dialogue where he tried to obtain more information from the boy through a curious interrogation process. Here’s how the episode unfolded:

 

“I quickly realized that he must have been a priest or some sort of clergyman. And I knew a bit about Norway and its monasteries. So I prepared a test for the boy, very carefully.

 

In our conversations, I told him that I remembered him from Norway. He looked at me and said, ‘I don’t remember you...’ I said to him, ‘You lived in a monastery with that huge black iron gate.’ He said, ‘Yes! There was a big gate at the monastery!’ I added, ‘With a lion on top...’ He responded, ‘Yes! Yes! There was!’ I continued, ‘I used to visit you in the afternoon in that large hall with a black table and chairs around it, right?’ He was so happy! He said, ‘Yes! Yes! But I don’t remember you, though...’ This was the peak moment of authenticity for me.”

 

Dr. Jonny Doin assumed that the previous personality might have been one of the superiors of the monastery.

 

12. He affirmed that in Norway, banana trees don’t grow due to the cold.

 

On one occasion, Mr. Agenor was planting a banana tree from the coast in his backyard. The boy, who was watching, asked, “Dad, what is that?” Mr. Agenor replied that it was a banana tree sapling and that it would produce beautiful bananas. The boy then retorted, “Yes, but in Norway, banana trees don’t grow because the ice kills everything. There are lots of big trees, pine trees...”

 

In one of Dr. Jonny Doin’s usual conversations with the boy, he subjected him to another curious test:

 

“Yes, this was part of a plan I had prepared to test him. So I told him that we would gather in the hall to talk, and we ate apples. He said, ‘I ate apples, yes, but I don’t remember you!’ I told him we ate pears, and he confirmed it. Then I let out what I had prepared: ‘And we ate bananas...’ When I said that, he, who was sitting, jumped up onto his toes, pointed his finger at me, and said, ‘Liar! I told you, you weren’t there!’ I asked why, and he said, ‘Bananas don’t grow in Norway because the ice kills everything!’”

 

This was the test I prepared. I knew bananas didn’t grow in Norway.

 

This knowledge about distant Norway, demonstrated by a three-year-old boy, is very strange and difficult to explain through normal hypotheses.

 

13. He constantly referred to his presence in Norway, in the region of “Fumende” or “Fumendi.”

 

The first mention of “Fumende” was made by his father during the June 11, 1972 interview: “He constantly referred to his stay in Norway, in the city of Fumende, where he saw trains loaded with cod leaving.”

 

We couldn’t find any Norwegian city by this name. In Dr. Jonny Doin’s testimony, he pronounced it as “Fumendi,” saying that he had heard this name from the individual after asking him where he lived:

 

“... and he replied that he lived in Fumendi, in Norway.”

 

Later, when we asked Dr. Jonny Doin if the monastery where the previous personality lived was located in “Fumendi,” he replied, “I honestly didn’t think to ask him that. But since he said he lived in Fumendi, that he was from Fumendi, and naturally talked about the monastery, I believe it must have been in Fumendi.”

 

When we asked if he had later verified the existence of a city by that name in Norway, Dr. Jonny Doin replied, “I tried to verify it but couldn’t find anything. Two or three years later, I met his father, and he said to me, ‘Look, Jonny, we’ve located the city on an old map. The city of Fumendi.’”

 

We then conducted a search for this supposed city or region. A thorough examination of a map of Norway revealed a lake called Femunden (with variants: Femunde, Faemund, and Fämund). It is located in the County of Hedmark, approximately 62° 20’ North latitude and 11° East longitude. The lake stretches about 60 km in length. There are several small towns nearby, and it’s possible that “Femunde” is also a toponym for that region near the lake.

 

(Additional data- The Femund region, located in eastern Norway within Innlandet and Trøndelag counties near the Swedish border, is named after Lake Femunden, the country’s second-largest lake. Renowned for its breathtaking natural beauty, the region features vast forests, mountains, and lakes, making it a popular destination for outdoor activities such as hiking, fishing, and skiing. It is home to several national parks, including Femundsmarka and Gutulia. The region boasts a rich cultural heritage rooted in farming, forestry, and hunting, with a local economy that includes tourism. Notable towns like Røros, a UNESCO World Heritage Site, highlight the area’s unique dialect and traditions. Lake Femunden, which spans 203.4 square kilometers and reaches a maximum depth of 150 meters, sits at an elevation of 662 meters above sea level. Historically, it played a role in the border dynamics between Norway and Sweden, with a straight-line border established in 1751 marking a significant geographical feature in the region.)

 

We believe that Celso, still very young, may have correctly pronounced the name “Femunde.” Over time, the adults might have swapped the first two vowels, changing them, which resulted in “Fumende” or “Fumendi.” This is common, for example: fenônemo instead of fenômeno; amalero instead of amarelo; largatixa instead of lagartixa; sastifeito instead of satisfeito, etc.

 

14. He informed that, in Norway, he was an adult and at times expressed surprise at being a child now.

 

When Mr. Agenor asked him, "But Celso, in Norway were you big or small?" his immediate response was, "I was big."

 

Dr. Jonny Doin noted that when the boy provided the information that he lived in Femunde, he seemed momentarily surprised: "At that moment, he made a gesture of astonishment, I don't know why, and said, 'Why was I big and now I’m small?' And I took note of that detail."

 

Indeed, it must be strange for anyone in Celso's situation to find themselves now a child while remembering being an adult in another place and time.

 

15. When his father jokingly asked why he didn’t go to Norway, he replied that it wasn’t possible because that happened in another birth.

 

Mr. Agenor shared that he sometimes asked Celso about his preference between Norway and Brazil.

 

"I would say: 'And do you like Brazil or Norway better?' He would reply: 'Norway.' Then I would say: 'So why don’t you go there? You like Mádia more! You like Norway more! Then go away!' He would say: 'I can’t, because that was in another incarnation. Now I am here, I have to stay here. I have to love this land now! Mádia calls me, but I won’t go because I can’t go there. I have to stay here!'"

 

This episode reveals that the individual was already aware of his situation as a reincarnated individual. He remembered his previous life, felt the calls of his mother (likely deceased and someone he dreamt about), but accepted his new condition.

 

This episode makes one reflect on the importance of forgetting past lives, as for certain individuals, such memories could cause unwanted disturbances and difficulties in adapting to the new reincarnated situation.

 

In some people, the recollections during childhood, as in Celso’s case, do not cause significant inconvenience. However, strange events can occur, such as the famous case that inspired the book ‘The Three Faces of Eve’ by Corbett H. Thigpen and Hervey M. Cleckley (São Paulo: IBRASA, 1968).

 

16. On one occasion, when asked questions, he correctly stated the name of the King of Norway.

 

The individual’s father mentioned that various friends would visit their home and ask Celso questions about Norway: "Friends would come over and always ask questions. On one occasion, he even answered the name of the King of Norway, although I can't recall the name now."

 

It's unfortunate that Mr. Agenor did not remember the name given by the boy.

 

The king at that time was Haakon VII.

 

On April 9, 1940, the Germans attacked Norway, occupying it after two months of fighting. At that time, Haakon VII fled to England, where he established a resistance government.

 

In 1957, King Haakon VII died, and he was succeeded by his son, the current King Olav V.

 

17. He liked cats. When he received a kitten, he gave it a peculiar name, unlike typical Portuguese names.

 

It’s unfortunate that neither the father nor any other witness recorded the cat's name in writing.

 

18. Upon seeing a photograph of a fjord in a magazine, he immediately recognized the geographic feature, correctly pronouncing its name.

 

Celso’s father recounted this event as follows:

 

"Our dear friend Leopoldo Machado, whom we fondly remember, would always stop by our house, give some talks, and then continue on to São Lourenço. Whenever Leopoldo was in São Lourenço, my wife, children, and I would go to São Lourenço to attend his talks.

 

On one of those trips to São Lourenço, of which I even have photographs, Celso was with me, and while passing by Hotel Negreiros, he saw a magazine open on a chair and said, 'Dad, wait a minute, I want to look at something here.' He walked away from us, flipping through the magazine, and said, 'Fjord, fjord of Norway!' He pointed to it, showing those long inlets depicted in the magazine.

 

At that point, Leopoldo also returned and saw that indeed, it was about Norway. That is to say, in passing, he recognized it clearly and was able to identify it."

 

Celso was five years old at the time. Many adults still don’t know what a fjord is.

 

19. Initially, he pronounced the name of Norway differently than the Portuguese form: "Norge" (pronounced "Nór-ga").

 

The individual’s father confirmed that, as soon as Celso began referring to Norway, he pronounced the name in a way similar to the Norwegian pronunciation: "Nór-ga" (Norge).

 

This name derives from Old Norse Norvegr, meaning "the way to the North."

 

20. Referring to the climate, he said that sometimes the vegetation would turn white.

 

Dr. Jonny Doin, who noted this particular detail, reported the following:

 

"He said that sometimes the vegetation would turn white. He was small and would say 'banco,' like a bench, but I concluded that he meant 'branco' (white). He didn’t mention snow, only the cold and the whiteness. 'Everything turned banco.'"

 

It’s truly extraordinary that a three-year-old child was correctly informed about the climate of such a little-known country, especially in the interior of São Paulo in 1946. It’s important to note that in Cruzeiro, the climate is quite hot. Moreover, television was not available in the interior of Brazil at that time.

 

21. At one point, he referred to a vehicle whose rear wheels were very large.

 

Dr. Jonny Doin mentioned that Celso referred to a car with very large wheels: "The only thing he talked about was the wheel of the car, big, adorned, with many spokes..."

 

"I had the impression it was a type of trolley because he said it had four wheels, with the back ones being very large."

 

22. He preferred poultry and milk, saying he drank a lot of milk in Norway.

 

Dr. Jonny Doin informed us: "Celso really liked chicken, poultry, and milk. He said he drank a lot of milk in Norway and ate chicken. I suppose it was duck or another bird. He had a preference for chicken in his diet."

 

Perhaps due to the previous personality’s consumption of fish, he now preferred white meats.

 

23. He coherently described the landscape around the monastery where he claimed to have lived.

 

We asked Dr. Jonny Doin if Celso referred to the type of vegetation in the place he lived. His response was: "Yes, clearly not, but from what he told me, I deduced that the monastery must have been surrounded by trees like cypresses and there should have been fields, maybe lawns, because he talked about the ground, the large land full of brush. I asked: 'What brush?' And he replied: 'Grass.' So I sensed it was a Nordic landscape, and the trees must have been rustic."

 

Other Information:

1. He was born with Nordic racial traits, different from his siblings and parents.

 

When we asked Mr. Agenor if Celso was born with any marks on his body that might suggest remnants of potential injuries from a previous incarnation, he responded:

 

"No, he didn’t have any marks that could justify the existence of any injury. His features at that time were perfectly Nordic, with completely blond hair, a very fair complexion, typical of a Nordic person. He was completely different from his siblings, from me, and from his mother. His appearance was totally distinct back then. Later on, he changed; his hair darkened, and his skin became darker."

 

Dr. Jonny Doin also noted this fact and referred to it several times during his interview. Here are some excerpts where Dr. Jonny Doin touched upon this particular aspect:

 

"...What impressed me most about the boy was his physical type: he was blond, while all his siblings were dark-haired."

 

"...And even because of having such a blond son, the father had a certain sadness. A son completely different from the others. But the mother was an honest, humble, reserved person, a homemaker, never went out... beyond any suspicion."

 

"This is what convinced me that it was indeed a case of reincarnation. At the time, I was very cautious with the information I received in this area. You know all the things that can occur leading us to false information, including telepathy, etc.

 

Celso's physical type impressed me a lot, leading me to believe in the phenomenon of reincarnation in this case. His type was Nordic: a large and prominent forehead, long face, blue eyes, a blond type, when all the other siblings were stocky, completely different..."

 

In February 1972, Dr. Ian Stevenson gave a lecture at the auditorium of the Paulista Medical Association about individuals in cases that suggest reincarnation, particularly those with birthmarks related to their past lives. He presented around seventy slides showing different examples of these signs he identified in individuals from various countries worldwide.

 

Among these occurrences, he showed the case of Zaw Win Aung, a young man from a family of dark-skinned Burmese. Since his childhood, Zaw claimed to have been an American pilot who died when his plane was shot down by the Japanese during World War II. Despite coming from Asian, dark-skinned parents, Zaw Win Aung has a fair complexion, blond hair, and green eyes, significantly differing from his siblings.

 

Dr. Stevenson stated that this was not a genetic disorder. He also confirmed that he researched the fidelity of the individual’s mother, ensuring her absolute honesty.

 

As can be seen, the case of Celso is not the only one, although it remains inexplicable under genetic understanding. While one might consider an occasional mutation, this seems to be quite rare, if not improbable, under the given conditions.

 

It is clear that besides exhibiting characteristics of the Nordic race, the boy also displayed typical behavioral traits suggesting reincarnational influences.

 

2. He detested heat. Everything had to be somewhat cold or chilly for him.

 

Mr. Agenor provided details about this curious behavior of his son: "Everything had to be somewhat cold or chilly for him. Even in bed, when he slept, he didn’t like many blankets; he preferred to sleep without covers because he always felt very hot."

 

Dr. Jonny Doin confirmed this information: "This boy had a horror of blankets and spent almost the entire day naked; he couldn’t stand even clothes. Even during harsh winters, he couldn’t tolerate covers; he slept with just a sheet, naked, without any kind of warm clothing."

 

"...He had a particular aversion to wool blankets. Naturally, the climate here is different from there... It wasn’t exactly aversion; we would cover him, and soon after, he would throw everything off and sleep completely uncovered, generally naked. He couldn’t even stand ordinary clothing; he couldn’t tolerate the heat in Cruzeiro."

 

These manifestations of phobia are very common in cases suggesting reincarnation.

 

Dr. Ian Stevenson noted this type of "reincarnational memory," which has manifested numerous times in the cases he studied. In some cases, there is a preference or aversion to certain foods or drinks. In others, it presents as aversion to people or situations, etc. For example, in the case of Jacira vs Ronaldo, we noted the individual's reluctance to drink reddish beverages. In Simone vs Angelina, it was a fear of airplanes. In a way, these phobic manifestations are forms of reincarnational recollection.

 

3. His behavior was different from that of his siblings and children of the same age.

 

This is another fact generally related to memories from a previous incarnation. In this case, Dr. Jonny Doin observed and reported the unusual way Celso behaved: "Yes, this caught my attention. He was quiet, stayed silent in one place. He was healthy and cheerful, so it was natural for him to seek companionship with other children, but he isolated himself and played in his own way, alone, always quiet and serious. Perhaps there is some relationship between his behavior and the customs of his past life."

 

When we asked Dr. Jonny Doin if the boy showed any maturity inconsistent with his age, he replied: "Yes, impressive! The fact I narrated, when he reacted to me calling him a liar, he took adult, mature actions. He got up from his chair, stood on his tiptoes, furrowed his brow, pointed his finger at my face, and spoke as if he was rebuking me, but in a mature way, completely different from the natural reaction of a three-year-old child." This incident referenced by Dr. Jonny Doin can be found in item 12 of the individual’s Memory Table.

 

4. His reincarnational memory faded with age.

 

When asked about the persistence of Celso's reincarnational memories, Dr. Jonny Doin informed us: "I encountered him sporadically when he was already nine years old. At that point, he didn’t have such a clear memory of the events. Later, at thirteen, he remembered vaguely. His father told me that after twenty, he lost memory of those events."

 

When we interviewed Mr. Agenor, Celso was already twenty-nine years old. His father stated that he no longer had any recollection of the episodes revealed in his childhood.

 

5. It seems that Celso's birth was met with attempts at frustration from spiritual entities.

 

Mr. Agenor, at the start of his testimony, made this strange revelation: "As soon as he reincarnated, a lady, a clairvoyant medium, observed several spirits of priests around him, trying to force him to abandon his body because they couldn’t accept that he came to be reincarnated in a spiritualist home."

 

Although this is a subjective fact, given that it involves mediumistic perception, it aligns with subsequent events where the boy revealed having been a priest in his past life.

 

Although it was not possible to fully verify this case through the identification of the previous personality or the individuals connected to it who knew it, there is substantial evidence suggesting that this is indeed a case of reincarnation.

 

It is essential to consider the young age of the individual when he provided the information, as well as the time and place in which this occurred. Despite being a reasonably developed city, ‘Cruzeiro’ in 1946 did not have sufficient resources for a three-year-old child to be informed about Norway, its climate, and other details provided by ‘Celso’. It is possible that even his siblings, one aged seven and the other eight, were not familiar with the characteristics of that distant country. In primary schools at that time, it is unlikely that there was even any discussion about Nordic countries.

 

Additionally, it is relevant that the individual exhibited Nordic racial traits, different from those of his siblings and parents. Another important aspect was his aversion to heat, which led to his habit of avoiding clothing, walking around naked, and sleeping without covers.

 

Although this detail may not strictly classify as a typical phobia, it could be considered equivalent to the phobias noted in cases suggesting reincarnation that have been substantiated by the real existence of the previous personality, i.e., the “resolved” cases.

 

The reincarnation hypothesis, in addition to being supported by these and other “relevant details,” can explain all items in the “individual’s memory table” effortlessly, without the need to attribute any supposed paranormal or mediumistic faculties to the boy, for which there are no verifiable indications, and without resorting to “ad hoc” hypotheses to fit them to the recorded facts.

 

In light of the reasons outlined above, and barring the possibility of a better explanation arising in the future, we believe that reincarnation is the most suitable hypothesis to elucidate this case.