Netherlands Christina reincarnation case:

 

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

A verified reincarnation case in Netherlands. [The girl who died young in two different lives without reaching adulthood.]

 

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

 

This rebirth case is important because the individual could remember 2 different past lives. One life as a female ghost and another life as a woman who lived in Netherlands.

 

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

 

The Netherlands, informally known as Holland, is a country in Northwestern Europe with overseas territories in the Caribbean. The name ‘Netherlands’ translates to ‘lower countries,’ reflecting its low elevation, with 26% of the land below sea level, primarily in areas known as polders created through land reclamation since the 14th century.

 

In the small village of Malden, Gelderland, Netherlands, a girl named Christina K. was born on February 24, 1979. Her life was tragically cut short when she was struck by a car and died as a teenager of 17. But before her untimely death, Christina shared vivid memories of what she claimed to be a past life, memories that were later investigated by Dutch researcher, psychologist, and philosopher Titus Rivas. Christina had been sharing her past life memories since the age of 3.

 

Some of Christina’s statements:

- "I had a nightmare. It was about a different, big, and white house with high windows, somewhere in a town."

- "I had a father and a mother, but they were very different from you, Mum."

- "I was approximately 10 years old."

- "I had more brothers and sisters."

- "It was Easter. We were sitting at the table, and my brother and sisters were quarreling."

- "Parents sent them to their rooms."

- "My younger brother had been playing with matches, and his mattress had set alight."

- "I ran to the balcony of my room and saw my mother and a fireman, who shouted at me to jump."

- "I simply was too frightened to do so, although one or two of my sisters did."

- "The smoke overcame me."

- "A lady in white told me that I had died and took me through the burning house."

- "That lady showed me several possible mothers and asked me to pick one of them. I chose a woman with blonde hair who was typing at an office."

- "This way, Mum. I know where the house is." (To her mother, during their visit to Arnhem at the age of 15)

- "That's the house from my dream." (Pointing at a white house)

 

When Christina was around 3 years old, her mother, Hannie, noticed that she was unusually afraid of the attic and refused to go there alone. Neither of them knew why this fear was so pronounced. Then, one Friday morning in 1982, when Christina was about three and a half, she woke up crying and told her mother about a disturbing nightmare.

 

In her dream, Christina found herself in a different, big, and white house with high windows, situated in a town unlike her own rural village. She knew she was around 10 or 11 years old and had a different family—a mother and father who were not like her current parents, and more brothers and sisters than in her present life.

 

She described a scene where the family was sitting at the table during Easter, and her siblings were quarreling. Their parents sent the children to their rooms as punishment. Christina's younger brother had been playing with matches, and his mattress caught fire. The flames spread quickly, and smoke filled the house. Christina ran to the balcony of her room, where she saw her mother and a fireman below, urging her to jump. Paralyzed by fear, she couldn't bring herself to leap to safety. Instead, she succumbed to the smoke and passed away.

 

Also, in her dream, Christina remembered a ghost like lady in white appearing to her, telling her that she had died. The white lady told her, “You are now dead.” This mysterious figure guided her through the burning house and presented her with several possible mothers to choose from for her next life. Christina picked a woman with blonde hair who was typing at an office.

 

As Christina grew older, she occasionally recounted this vivid dream to those close to her. Her female cousin, who was around eight when Christina shared the story, remembered the details Christina had told her. Christina's sister also confirmed knowing about the dream and Christina's inexplicable phobia of the attic.

 

Christina's mother had heard about a terrible fire in Arnhem before Christina was born, where several children had died. Arnhem is a city and municipality situated in the eastern part of the Netherlands. Intrigued by her daughter's dream, she decided to test its authenticity by taking Christina to Arnhem when she was 15 years old. Upon arriving at the central station, Christina led her mother straight to a white house that she claimed to recognize from her dream.

 

Years later, after Christina's tragic death, Titus Rivas investigated her case. He visited the municipal archives of Arnhem and discovered that there had indeed been a fire at Easter 1973, matching many of the details from Christina's dream. Among the casualties was a 9-year-old girl named Hendrika Brugman, who had died from smoke inhalation. Unfortunately, researcher Titus Rivas was unable to find any living relatives of the afflicted family for further verification.

 

However, Rivas was able to gather various testimonies from independent witnesses, including Christina's best friend, Laura, who confirmed that Christina had shared her dream with them long before her death. The age at which Christina had the dream, her persistent phobia, and her identification with the dream's contents over the years all matched the Easter 1973 fire and Hendrika, who had died from smoke inhalation.

 

One of the most compelling aspects of this case is Christina seeing her next mother. Christina described her as a blonde-haired woman typing in an office. Christina’s mother remembered the Arnhem fire, which actually took place in 1973, at a time when Christina’s mother was working in an office and had dyed her hair blonde.

 

The Christina K. case remains a fascinating and well-documented example of reincarnation, exhibiting many of the standard patterns and characteristics commonly found in such accounts. Christina’s memories align remarkably well with the historical events of the Arnhem fire, making this case one of the verified cases of reincarnation.

 

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Vietnam Bùi Lạc Bình reincarnation case:

 

Researcher Lê Trang, (Independent researcher and scholar, Vietnam)

Dr. Vũ Thế Khánh, (General Director of the Union of Scientific and Technological Application UIA Vietnam)

Independent researchers and Vietnamese language media.

 

A verified reincarnation case in Vietnam. [The boy who led his mother to his past-life home.]

 

This reincarnation case drew the attention of Vietnamese media as the "resurrection" story of Tiến. Mr. Tân and Ms. Thuận, both officials from Vụ Bản town in Nam Định province, Vietnam, got married in 1987. On February 28, 1992, they welcomed the birth of their son, Nguyễn Phú Quyết Tiến. Tragically, Tiến drowned while playing near a river in 1997 at the age of five. The couple was left devastated and childless, as Ms. Thuận could not have more children due to health issues.

 

One afternoon in January, while Mr. Tân was reading a newspaper, he suddenly jumped up, feeling a burning sensation in his stomach. He called out to Mrs. Tân, saying, “Where’s Tiến? Go find him.” Mrs. Tân searched but could not find Tiến. At the riverbank near their house, she only found his shoes. The water was clear and showed nothing unusual. She rushed back to inform Mr. Tân. Dropping the newspaper, he ran to the riverbank and saw Tiến's lifeless body floating three meters from the shore.

 

On October 6, 2002, a boy named Bùi Lạc Bình was born to Ms. Bùi Thị Dự and Mr. Bùi Văn Hoan, a Mường family residing in Lạc Sơn District, Hòa Bình Province. Around the age of three, Bình started exhibiting unusual behavior and claiming to be someone else. He insisted that his real name was Tiến and that he had drowned in a past life. Bình demanded to be taken to his former parents and led his mother straight to Mr. Tân and Ms. Thuận's house, which he accurately recognized.

 

Several statements of Bùi Lạc Bình:

- "I am Tiến, and I drowned in the river."

- "This is not my real home. I want to go back to my parents."

- "I used to sleep here, right, Dad?" (Spoken to Mr. Tân while lying on his bed)

- "If you don’t let me go back, I’ll die again!" (Spoken to his biological mother, Ms. Dự, during an illness)

- "I died over there before." (Pointing to the river near Mr. Tân's house)

 

Bình provided specific details about Tiến's life that he couldn't have known otherwise. He opened a cabinet and retrieved Tiến's toys, slept in Tiến's bed facing down, and shared memories about Mr. Tân, Ms. Thuận, and their neighbors. Both families were astonished and initially skeptical, but Bình's persistent and accurate claims eventually convinced them.

 

Bình continued to insist on returning to Mr. Tân and Ms. Thuận's home, even falling seriously ill at one point when his demands weren't met. Both families agreed to let Bình live with Mr. Tân and Ms. Thuận, where he thrived and was later renamed Nguyễn Phú Quyết Tiến. The boy maintained a relationship with his biological family, visiting them regularly.

 

Researcher Lê Trang and other independent scholars investigated the case, documenting Bình's statements, behaviors, and the reactions of both families. This reincarnation case gained widespread attention in Vietnam.

 

Dr. Vũ Thế Khánh, a researcher on special human abilities, said, "If we explain it using the laws of causation, reincarnation, and the theory of relationships in Buddhism, there’s nothing unusual about this story. For nearly 15 years, I, along with many leading professors, have studied and documented cases similar to this one. Even globally, there are such phenomena."

 

Ms. Bùi Thị Dự (Bình's biological mother) said, "He kept insisting that he was a Kinh child from Vụ Bản town and that he had drowned in a past life." She also said, "I was worried that people would gossip about us taking someone else's child, but after he fell seriously ill and repeatedly threatened to die again, I decided to let him visit Mr. Tân and Mrs. Thuận."

 

Mr. Tân (Tiến's past-life father) remembered the incident of Tiến's drowning and death; "I jumped into the water, holding my child tightly and bringing him to shore. But it was too late!"

 

"Although I had never believed in such things before, at that moment, my wife and I became convinced that he was indeed Tiến reincarnated," Mr. Tân confessed when he finally accepted that this boy was their son, reborn in a different body.

 

According to Mr. Tân, they repeatedly ‘tested’ him. Many neighbors even visited to ‘ask about the past.’ Each inquiry was met with accurate responses from Bình. He recalled the names of the neighbor, his kindergarten teacher, and his close friends. He even reminisced about small details, such as when his grandmother would give him beer at the edge of the village, and how he had ‘died’ after falling into the water.

 

Today, Tiến is a healthy and happy boy living with Mr. Tân and Ms. Thuận. He continues to remember some details from his past life but is otherwise a normal child who attends school and enjoys playing with friends. Both families consider the experience a miraculous blessing and have accepted the unusual circumstances surrounding Tiến's reincarnation.

 

 

Indian Manisha reincarnation case:

 

Independent researchers and Indian language media.

 

A verified reincarnation case in India. [The 4-year-old girl who reunited with her past-life family.]

 

In the village of Milakpur near Alwar, Rajasthan, a child named Manisha was born to Rampal and Khilli Devi. As Manisha grew and began to speak, her parents noticed something unusual. By the age of two, Manisha started insisting that her name was not Manisha but Suman, and that she belonged to another family. Manisha often said that her biological parents are not her real parents. Her parents initially dismissed her claims, but as she grew older, Manisha began to reveal more details about her past life that were difficult to ignore.

 

Manisha claimed that she was Suman, who had lived in a three-story house near a Kamal mandir (temple) in Zamrudpur, South Delhi. She said her father's name was Kamal, her mother's name was Santosh, and she had three brothers. She also described the colors of her school belt and tie, even though she had not yet started attending school. Manisha remembered dying from typhoid, which was later confirmed to be the cause of Suman's death on December 14, 2000, at the age of 15.

 

Manisha's grandmother, Mallo, recalled, "She would tell us about her school, her friends Pooja and Babita, and the grocery shop she frequented. We couldn't understand how she knew all these details. She was just a toddler."

 

Word spread about Manisha's claims in neighboring villages, eventually reaching relatives of Suman's family who lived in Tejara and Tihli, two villages in Rajasthan about 30 km apart. Intrigued by the similarities between Manisha's story and Suman's life, Kamal Singh, Suman's father, decided to visit Milakpur.

 

She recognized Chaudhary Kamal Singh from among a group of people. Upon seeing Kamal, Manisha ran into his arms, calling him 'papa'. She also correctly identified Santosh, Suman's mother, from a group of people. This touching reunion took place on the day of Suman's shraddh (death anniversary), leaving both families astonished and emotional.

 

Chaudhary Kamal Singh recalled the moment, "She ran into my arms when she saw me. She pointed to me and said, ‘That is not him, but this is my real father!’ We were shocked and overwhelmed."

 

Manisha's memories of her past life as Suman were vivid and specific. She talked about her school, Andhra Education Society in Pushp Vihar, and after reaching her old home in Delhi, the first thing she did was identify her school uniform. She also showed Suman's preferences and behaviour, such as a love for studies, hygienic surroundings, and spending hours alone. Manisha's favorite sweets were kaju barfi and rasmalai, and she loved rajma chawal (a type of beans and rice), just like Suman. She even accurately recognized her past life's school friends, Pooja and Babita. It was confirmed that Suman was 15 years old when she died on December 14, 2000, after a bout of typhoid in Zamrudpur, south Delhi, India.

 

Thereafter, both families accepted Manisha's claims without any doubt. Suman's parents even removed the garland that adorned Suman's photograph in their living room, accepting Manisha as their 'born-again' daughter. The reunion happened in the year 2005 when she was about 4 years old. The news of this amazing case spread, and Kamal Singh's house was thronged by curious visitors and believers, all wanting to get a glimpse of Manisha.

 

Renowned parapsychologist researchers commented on the case, stating, "Not only is there scientific evidence to support the Buddhist belief in rebirth, it is the only after-life concept that has any evidence to support it. This case appears to be a remarkable example of that."

 

Manisha is now living with her 'new' parents. Her story serves as a reminder of the unexplained and extraordinary experiences that sometimes defy rational, logical explanations. Khilli Devi, Manisha's current mother, said to the researchers, "We don't understand how this happened, but we accept it as God's will. Our little girl has brought two families together in a beautiful way."

 

 

 

Netherlands Angela reincarnation case:

 

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

An international reincarnation case in Netherlands. [The Dutch girl whose past life memories of the African Boer war made her parents believe in rebirth.]

 

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

 

In 1997, the Athanasia Foundation, based in the Netherlands and dedicated to the study of reincarnation and survival research, was approached by the parents of a girl named Angela. Angela had experienced recurrent nightmares when she was about 2 or 3 years old. These nightmares were deeply disturbing and left her in a state of fear and anxiety.

 

Angela would wake up crying between 11 p.m. and 1 a.m., feeling sweaty and anxious. Initially, she was reluctant to share the details of her dreams with her parents. However, her mother, concerned about her daughter's distress, eventually persuaded Angela to describe what she was experiencing.

 

When Angela was 3 years old, she finally opened up about her nightmare. She described a scene where men were chasing her and shooting at her with guns. She said, "I see myself lying down and they are thinking; she's dead. But I'm not dead. They think I am, they don't see me. And then they set me afire."

 

Identifying the Scene:

A few days later, when Angela had the same dream again, her father asked her to describe the surroundings in more detail. Angela's description led her father to identify the environment as an African setting, possibly during the Boer War. To test this, her parents intentionally left a book open to a page about the Boer War on the table. Angela claimed to recognize the pictures in the book, making comments about the hats and guns depicted. She was very emotional while doing so, indicating a deep connection to the images.

 

Behaviour:

In addition to her nightmares, Angela exhibited a fear of hot temperatures. She was afraid of taking hot baths and eating hot meals, which her parents found unusual and concerning.

 

The nightmares recurred several times, but they gradually disappeared as Angela's parents repeatedly reassured her. By the time her parents contacted the Athanasia Foundation, Angela, now a teenager, could not recall any images of the dream.

 

Angela's parents did not believe in rebirth when she first told them about her dreams. They were certain that they had never discussed the concept of previous lives or provided her with detailed graphic descriptions of war scenes. This made Angela's vivid and emotional descriptions all the more puzzling and intriguing.

 

Other Information:

The Second Boer War, also known as the Boer War, Transvaal War, or South African War, was a conflict fought between the British Empire and the two Boer republics (the South African Republic and Orange Free State) over the Empire's influence in Southern Africa. The war took place from 11 October 1899 to 31 May 1902 and was marked by intense violence and suffering.

 

Titus Rivas, a psychologist and philosopher associated with the Athanasia Foundation and the International Centre for Reincarnation and Survival Researches, took a keen interest in Angela's case. He documented the details provided by Angela and her parents, noting the consistency of her descriptions and the emotional impact they had on her.

 

Angela's case presents a compelling example of a young child's vivid and emotionally charged memories that seem to align with historical events. While her parents did not initially believe in reincarnation, the specificity and emotional intensity of Angela's dreams, combined with her fear of heat, suggested a possible past-life experience. The case remains a subject of study within the field of reincarnation research.

 

 

 

 

 

 

 

 

 

Thailand Chanai Choomalaiwong reincarnation case:

 

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

 

A verified reincarnation case in Thailand. [The child who remembered the gunshots that ended his past life.]

 

Here is the full story of the Thailand Chanai Choomalaiwong reincarnation case, as investigated by Dr. Ian Stevenson:

 

In 1967, a boy named Chanai Choomalaiwong was born in central Thailand to a family of modest means. He entered the world with two distinctive birthmarks: one on the back of his head and another above his left eye. At the time of his birth, his family did not think much of these marks, but that would change as Chanai grew older.

 

When Chanai was around three years old, he began speaking about a previous life. He claimed that he had once been a schoolteacher named Bua Kai and that he had been shot and killed while on his way to school. Chanai provided specific details about this past life, including the names of his parents, his wife, and two of his children. He also mentioned that he had lived in a place called Khao Phra, which was about fifteen miles away from his current home.

 

Chanai's grandmother, with whom he lived, was initially skeptical of his claims. However, Chanai was insistent and repeatedly begged her to take him to his previous parents' home in Khao Phra. Eventually, she relented, and the two of them took a bus to a town near Khao Phra. Upon arriving, Chanai confidently led the way to a house that he claimed belonged to his past-life parents.

 

The house was indeed the home of an elderly couple whose son, Bua Kai Lawnak, had been a teacher. Tragically, Bua Kai had been murdered five years before Chanai was born. Chanai's grandmother was acquainted with Bua Kai and his wife, as she used to live about three miles away and sold goods to many people in the surrounding area. However, she had never been to their home and had no idea whose house Chanai was leading her to.

 

Upon arriving at the house, Chanai immediately identified Bua Kai's parents as his own. They were struck by his statements and his birthmarks, which seemed to correspond to the wounds their son had suffered. Intrigued, they invited Chanai to return a short time later to be tested. When he returned, they asked him to pick out Bua Kai's belongings from a mix of other items, and he was able to do so accurately. He also recognized one of Bua Kai's daughters and asked for the other one by name.

 

Bua Kai's family became convinced that Chanai was indeed the reincarnation of their lost son and accepted him as such. Chanai visited them numerous times and insisted that Bua Kai's daughters call him "Father." If they did not, he would refuse to talk to them.

 

Dr. Ian Stevenson, a professor and scientist from the University of Virginia, USA, investigated this case and interviewed numerous family members about Bua Kai's injuries. Although no autopsy report was available, Bua Kai's wife recalled that the doctor who examined her husband's body had stated that the entrance wound was on the back of his head, as it was much smaller than the exit wound on his forehead. These descriptions matched Chanai's birthmarks: a small, circular one on the back of his head and a larger, more irregular one on the front. Both birthmarks were hairless and puckered.

 

Unfortunately, no photographs of Chanai's birthmarks were taken until he was eleven-and-a-half years old, making it difficult to determine their exact locations at birth. In the photographs, the larger birthmark appeared on the left side of his head toward the top and front, but witnesses stated that it had been lower on his forehead when he was younger.

 

This case is remarkable due to the numerous witnesses who corroborated Chanai's knowledge about Bua Kai's life, the tests that he passed, and the correlation between his birthmarks and Bua Kai's fatal wounds. It remains one of the most compelling reincarnation cases in Dr. Stevenson's extensive research. As Chanai grew older, his memories of his past life as Bua Kai began to fade, which is a common phenomenon observed in many reincarnation cases.

 

 

Russian Ivan reincarnation case:

 

Independent researchers and Russian language media.

 

A verified reincarnation case in Russia. [The child who described specific battles and military ranks.]

 

Ivan was born in a small town in Siberia, Russia. When he was around 4 years old, his parents began noticing that their son was having vivid nightmares and describing scenes that were far too gruesome and detailed for a child his age. Ivan spoke of being a soldier in a great war, describing battle scenes, military ranks, and even the names of his comrades.

 

His parents were perplexed by his knowledge of historical events and military terms, as he had no access to such information at his age. Ivan described his role as a soldier in World War II, which had taken place over half a century before he was born. He spoke of specific battles and even recalled his own death during a particularly brutal encounter.

 

Ivan's parents were at a loss to explain their son's experiences, so they sought the help of a historian who specialized in World War II. The historian was initially skeptical but agreed to look into Ivan's claims. To his surprise, he found records of a soldier matching Ivan's descriptions, down to the specific battles he had fought in and the manner of his death.

 

The historian presented his findings to Ivan's family, who were both shocked and relieved to have some form of explanation for their son's experiences. Ivan continued to recall memories of his past life for some time, but his nightmares eventually subsided as he grew older.

 

 

 

 

 

 

American Luke Ruehlman reincarnation case:

 

Independent researchers and English language media.

 

A verified reincarnation case in United States of America. [The boy who was once an African American woman.]

 

In the town of Cincinnati, Ohio, an extraordinary story unfolded that would captivate the attention of paranormal investigators and the media alike. The story centers around a young boy named Luke Ruehlman, who, at the tender age of two, began to make astonishing claims about a past life as a woman named Pamela Robinson.

 

Luke Ruehlman was born in 2010, and by the time he was two years old, he had started to talk incessantly about a woman named Pam. His mother, Erika, initially thought it was just an imaginary friend, but as Luke grew older, his statements became increasingly detailed and peculiar.

 

"He used to say, 'When I was a girl, I had black hair' or he would say, 'I used to have earrings like that when I was a girl,'" Erika shared with Ohio's Fox 2. The family didn't know anyone named Pam, and Luke's insistence on the details of this mysterious woman began to unnerve his parents.

 

One day, Luke explained who Pam was. "He turned to me and said, 'Well, I was,'" Erika recounted. "He then said, 'Well, I used to be her, but I died and went up to heaven. I saw God, and then eventually, God pushed me back down, and I was a baby, and you named me Luke.'"

Luke's detailed account of his past life included specifics that his parents found chilling. He mentioned traveling to Chicago by train, a city the Ruehlmans had never visited. He also described dying in a fire and jumping from a window to escape the burning building.

 

Erika, intrigued and somewhat alarmed by her son's claims, began to investigate. She discovered that a woman named Pamela Robinson had indeed died in a fire at the Paxton Hotel in Chicago in 1993. Pamela was one of 19 people who perished in the blaze, and she had jumped from a window to escape the flames.

 

The Ruehlman family was later connected with the paranormal investigations TV show "The Ghost Inside My Child." The show's producers were intrigued by Luke's story and decided to investigate further.

 

During the filming of the show, Luke was presented with a full page of photos featuring different black women in their 30s, one of whom was the late Pamela Robinson. Without hesitation, Luke pointed to the correct photo of Pamela, confirming that he was truly Pamela in a past life.

 

"He goes, 'Well, I don’t recognize anybody. But, I remember when this one was taken,'" Erika recalled. The accuracy of Luke's identification stunned his parents and the show's producers.

 

Erika contacted Pamela Robinson's family to learn more about their late family member. She discovered strange similarities between her son and Pamela, including their shared love for Stevie Wonder and playing the keyboard. These shared interests added another layer of intrigue to Luke's rebirth story.

 

The Ruehlmans were open to sharing their strange story with the public, but Pamela's family declined to comment. The Ruehlmans, who say they haven’t received any money from their story and are not religious, view Luke's experience as a positive one that transcends race and gender. The case remains a significant part of their family's experience and a testament to the mysteries of rebirth.

 

 

Japanese Tomo reincarnation case:

 

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

 

An international reincarnation case in Japan. [The Japanese toddler who remembered a rail crash that happened in Britain before his birth.]

 

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.

 

This is a reincarnation case of a Japanese child named Tomo, who claims to have lived in Edinburgh, Scotland, in his past life. His statements are largely compatible with a possible life in Edinburgh, and some of them are quite striking. Tomo also remembered a train accident in Southall, UK, which his father later verified as a real event that occurred on September 19, 1997. There was no way for him to know about that train crash, which happened before his birth in a distant foreign country. Tomo shows a strong desire to go back to his previous mother. However, the search for the past-life personality has not been successful.

 

The subject, Tomo, is a Japanese boy living in the Kansai region. He was born in January 2000. When the subject was 11 months old, he began to show behavior that can be interpreted as related to his past-life personality. When he was 3 years and 11 months old, he started talking about his past-life memories as a boy living in Edinburgh and continued to do so until his father took him to Edinburgh to look for the mother of his past-life personality when he was 7 years and 6 months old. Although their search was not successful, the visit to Edinburgh seems to have soothed the subject’s intense desire to go back to his “mother,” and he gradually stopped talking about his past-life memories.

 

Discovery of the Case:

I came to know of the case through Dr. Ikegawa Akira, who conducted a large-scale questionnaire-based survey on children’s birth and “in the womb” memories (Ikegawa 2005). I conducted two interviews, one with the subject and his mother on June 22, 2010, and the second time with the subject and his father on July 2, 2010. At the time of the interviews, the subject, who was 9 years and 5 months old, no longer recalled any specific memories. Therefore, the information about the subject’s statements and behavior came from the subject’s parents, especially his mother, who kept a detailed diary. The authenticity of the essential part of the subject’s statements, however, is not questionable because a psychiatrist who examined the subject wrote an essay about the subject’s past-life memories in relation to autism (Miyao 2007).

 

The Subject’s Statements and Behavior:

When the subject was 11 months old, he was very attracted by the Roman letters he saw on TV commercials such as “AJINOMOTO,” “TOYOTA,” etc. Before he learned any Japanese letters, he learned some Roman letters. At the age of 2 years and 9 or 10 months, he signed his name as “tomo” using Roman letters.

 

Also around this time (at the age of 2 years and 9 or 10 months), when he heard the English song “Top of the World” for the first time, he was able to sing along, which greatly surprised his mother. At the age of 3 years and 11 months, the subject and his mother had the following conversation (as recorded in the diary):

 

Subject: I want to peel garlic.

Mother: Why do you want to do that?

Subject: I did this before I came to be called “Tomo.”

Mother: What? What do you mean?

Subject: I was a child of a restaurant in the UK before I came to be called “Tomo.”

Mother: When was he born?

Subject: He was born on August 9th, 1988. I was called ‘Geiris.’ I lived in a seven-story building.

Mother: Where is the former “Tomo” [referring to the past-life personality] now?

Subject: He had a high fever of 45 Celsius [113 F] and died.

 

Because the subject insisted on peeling garlic, the mother bought and handed garlic to the subject the next day. Then, the subject very skillfully peeled the garlic. The garlic he peeled at this time is shown in Figure 3. Also, as shown in Figure 4, he peeled garlic with his left hand, which is surprising because he is right-handed. He became left-handed only when he peeled garlic. The mother recorded the conversation he had on that day as follows:

 

Mother: Tomo, have you ever peeled garlic?

Subject: Yes. I have done this when I was “former Tomo.”

Mother: Who is “former Tomo?”

Subject: Tomo who was born on August 9th.

 

At around the same time, (a) the subject, who had never taken a pill, said to the mother, “‘British Tomo’ was taking a pill, called EMD.” When asked by the mother “What pill?” he replied “Yellow and round;” (b) he said, when his mother read a picture book before he went to bed, “My British mother said, ‘This much for today,’ and did this (touching his forehead with a finger).” The mother interpreted this to indicate a good-night kiss, which Japanese mothers rarely do; and (c) when he saw a globe at a store, he pointed out the UK (the upper region) and said “Tomo lived around here.” When they went back home and his mother showed him a map of the UK, the subject pointed to around Edinburgh and said “I lived in ‘Edinbia.’”

 

Statements Over Time:

After the above-mentioned event, the subject started to talk about his past-life memories intensively. Here are some of the key statements he made at different ages:

 

-4 years old (written 3x in the diary): “I had a dog called John. He had yellow or golden hair with a long nose. His ears were on the upper head. We slept in the same room.”

-4 years old (written 3x in the diary): “British Tomo went to a school, not a kindergarten [as the subject does now]. My teacher was a male. I had a friend called ‘Suimenli.’”

-4 years old: When he talked about the dog, John, he started to say “John, John, very my John.” He kept on saying this for a long time. (As stated above, he remembered this phrase even when the author met him.)

-4 years old: When he saw salmon eggs at the dinner table, he said “Gungu!” This might have implied “gungo peas,” (or “pigeon peas”) which he might have been familiar with if he was a child of a restaurant.

-4 years old (cf. (22)): “When British Tomo died between 24th and 25th of October 1997, British mother looked troubled. She was saying, ‘Now there are only five of us.’ When the surprised mother asked him, ‘What? Did you see that?’ he replied, ‘Yes. They buried me.’”

-4 years old: “There was no time before I was born. British Tomo had a watch.”

-4 years old: “British mother often said ‘I love you.’” [Japanese mothers rarely say this.]

-4 years old (Pointing to his own legs): “I had a lot of hair here.”

-4 years old: “In the UK, I bathed in milk (bath).”

-4 years old: Pointing to the washbasin, the subject repeatedly said “Washbasin” in English. He also said “Pleasure.”

-4 years old (cf. (15)): “In the UK, I took ‘healing herb.’” Making his mother hold him, and imitate as if she gave a glass of healing herb to him, he said, “British mother said to me ‘Take this, take this. It will help you feel better.’ The herb was like trefoil, and it was green liquid when I took it. My (older) brother took leaves. We also used it like this (pretending to put a leaf on his forehead).”

-4 years old: The subject tried to explain what he ate in his past-life. “With chopped carrots and Japanese radish-like vegetables, with cheese. We heated it for about 4 minutes and when the cheese melt, we eat it.” When the mother asked “Is it gratin?,” the subject said, “Oh, it’s difficult to explain.”

-4.1 years old: “When I was British Tomo, on February 16th, white liquid came out of my penis for the first time.” When his mother asked “What do you mean?” he said, “From the penis of British Tomo yellow pee and white juice came out.” (Surprised at the subject’s remarks, the mother asked kindergarten teachers if they gave sex education. The answer was naturally negative.)

-4.1 years old: “I got on a double-decker bus. The money I used was not yen, but pound.”

-4.2 years old (cf. (11)): “My mother made me drink ‘healing grass’ mixed with pineapple juice, but I knew it was medicine.”

-4.2 years old: “There was a special shopping mall in front of our restaurant. They sold Japanese soy sauce.” (His mother thought this statement remarkable because it was unlikely that the subject, who had never been abroad, would know that soy sauce is Japanese seasoning.)

-4.2 years old (cf. (18), (24), (25)): “British Tomo was hospitalized at ‘Muginba Paresu’ (as transcribed in the diary in Japanese letters) hospital. At first no room was available. When room 4 on the 13th floor became available, four of us, father, mother, (elder) brother, and me went there by car. It was 115 kilometers from my house to the hospital. Since it was far away, we used a highway. My brother was five years older than me and 14 at that time. In the hospital, there was a place like a bath, and there was a doctor who put powder medicine into hot water and massaged me. The treatment didn’t work and I had an operation. I had a fever of 40 Celsius [104 F] (figure different when he first stated about his death) and died.”

-4.7 years old (cf. (17), (24), (25)): (Seeing a picture in a picture book titled Human Body, in which food sticks in a person’s throat) “Oh, no! This guy has become British Tomo!” Mother: “Did British Tomo die because something stuck in his throat?” Subject: “I had throat disorders. I was hospitalized and stayed on the seventh floor of a 13-story hospital. I felt so sick and died.” Mother: “Did you die of asthma, perhaps?” Subject: “Yes. The healing herb didn’t cure me, either. The former Tomo was weak and died young. So, this time I chose a strong body.”

-4.7 years old (also 5.6 years old) (cf. (24)): (Watching news of a train crash) “There was also a train accident in the UK, in Southall. I watched the news on TV. It said ‘Accident! Accident!’ Two trains collided, and a fire occurred. Eight people died.”

-4.7 years old: Subject: “The blood type of British Tomo was B. I was weak and couldn’t exercise, and there were many things I wanted to do.” Mother: “Why did you recall British Tomo?” Subject: (Crying) “I want to meet my British mom.”

-4.9 years old (About a meal the subject ate in his past-life): “I ate Chili Con Carne. Red kidney beans were in it and it was hot.” [He had never eaten the dish in the present life.]

-5 years old (cf. (5)): Subject: “I died between 24th and 25th of October, 1997.” Mother: “How did you know that you died?” Subject: “My British mother looked troubled. She said ‘Now only five of us were left.’” Mother: “Did you see that?” Subject: “Yes, I did.” Mother: “Then, what did you do?” Subject: “I was doing something like riding on a slide or on the escalator of a 25-story building.”

-5 years old: When the subject’s family had a coffee break, the subject pointed out that what they drank is different from what the family of the past personality drank. “In the UK, I drank black coffee, my father with milk, and my mother with milk and sugar. Now, I can’t drink coffee, but dad and mom can. You (dad and mom) drink coffee with milk.”

-5.6 years old (cf. (17), (18), (19), (25)): (After a thunderstorm at night) “British Tomo was hospitalized in Muginba Paresu hospital. At first there was no room available. Then, room 4 of the 13th floor became available, so my father, mother, brother, and I went there. We used a highway because the hospital was far away. It was located 115 kilometers to the north from my house. My brother was 5 years older than I, 14 years old. In the hospital, in a bath-like place, a doctor poured powder medicine into hot water and massaged me. It didn’t work and I had an operation. But I had a high fever of 40 Celsius [104 F] and died. My house was about 30 seconds away from the station. There was news of a train crash. TV said ‘News! News!’ and I saw crashed trains on TV.”

-5.6 years old (cf. (17), (18), (24) (25)): From room 4 on the 13th floor, I could see fireworks. The hospital had a bath.

 

Emotional Attachment and Unfinished Business:

Like many other CORTs, the subject showed a strong emotion to go back to see his “previous” mother. Also, like other CORTs, the subject states that he had some unfinished job in his past life. The subject’s statements about his body suggest that he indeed felt that his present body was different from the one he used to have. (CORT stands for Case of the Reincarnation Type.)

 

Verification and Visit to Edinburgh:

Most of the statements listed concerning his life in Edinburgh seem to be compatible with a possible life in Edinburgh and beyond the knowledge an ordinary Japanese person, including the subject’s parents, would have. Especially striking is the subject’s statement about the train accident that occurred at Southall station in the UK, which did take place on September 19, 1997.

 

The subject’s father, who had regarded the subject’s statements as mere imagination, changed his attitude when he searched for the information about the train crash and found that there was an incident in the Southall station in 1997. After learning the truth about the train crash, he decided to take the subject to Edinburgh to look for his "British mother." From August 1st to 8th, 2008 (when the subject was 90 months old), the subject and his father went to the UK. The subject’s mother didn’t go with them because the subject’s brother was too young (born on July 1st, 2005). They stayed in Edinburgh for three days, looking for the past-life personality’s house in vain.

 

[Additional Data: The Southall train crash occurred on 19 September 1997, on the Great Western Main Line at Southall, West London. An InterCity 125 high-speed passenger train (HST) failed to slow down in response to warning signals and collided with a freight train crossing its path, causing seven deaths and 139 injuries. The passenger train operating company had failed to inform Railtrack and the signaller that the automatic warning system (AWS), which warns drivers of adverse signals, had been turned off in the cab of the HST. As a result, the signaller set a route that would stop the HST and allow the freight train to cross in front of it. If the signaller had known that the AWS in the express was not working, he would have been prevented by the operating rules from setting a conflicting route. The HST driver did not apply the brakes until it was too late because he was packing his bag and did not see the cautionary signals. He was charged with manslaughter by gross negligence, but the charges were later dropped. Great Western Trains, whose managing director survived the crash in one of the most badly affected carriages, was fined for failing to ensure that the HST had its automatic warning system working during long journeys. The accident happened at 1.15pm a quarter of a mile east of Southall station in west London. Seven people died and 139 were injured. The London Ambulance Service sent 15 ambulances and 15 other transporters to the scene. Injured people were taken to Ealing Hospital, Central Middlesex Hospital, West Middlesex Hospital and Hillingdon Hospital.]

 

The notable points the subject’s father told me about this trip are that (1) on the first day in Edinburgh, they found that Chili Con Carne is served in many pubs in town, which confirmed the subject’s statement, and (2) on the morning of the second day in Edinburgh, the subject jerked awake and said “I have just felt my mother. She must be in this town!”

 

Although the trip was not successful in the sense that they could not find the subject’s house from his past life, it seems to have somehow soothed the subject’s desire to go back to his “former house,” and the subject began to talk about his past life less and less, and soon stopped talking about it entirely.

 

This case falls into a category of long-distance cases, in which the subject's family belongs to a different community from the past-life personality's family (Stevenson, 2001). The subject's family has no connection to the UK, nor were they in the country around the time of conception, which echoes the following words of scientist Stevenson (2001):

 

"For the majority of long-distance cases, I have no clues whatever as to why the subject was born in his family. Nor have the informants for the cases."

 

Concerning long-distance cases, Stevenson also notes (2001) that "the majority of the subjects of cases in which the two families are not related or acquainted speak of a life that was lived within a radius of twenty-five kilometers from the subject's home." The distance between Edinburgh and the subject's present residence (9,154 kilometers) is unusually long. This exceptional characteristic makes the case all the more interesting. At present, however, the search for the past-life personality has been unsuccessful.

 

 

 

 

 

 

 

 

Thailand Ampan Petcherat reincarnation case:

 

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

 

A verified reincarnation case in Thailand. [The girl, who had lived as a boy in her past life and was dissatisfied with female life, also had a keen interest in men's sports.]

 

Ampan Petcherat was born in Song Klong, Thailand, in March 1954. She was the daughter of Yod “Ngoi” Petcherat and his wife, Kim Suan. Ampan was Kim Suan’s third child. Her parents later separated, and Ampan stayed with her mother. In 1966, they were living in the town of Klong Darn, about seven kilometers north of Song Klong and approximately thirty kilometers southeast of Bangkok.

 

Early Memories:

When Ampan was about a year old, she began to tell her mother that she had another mother and father at Klong Bang Chag near Klong Bang Plee. She said she had been a boy in that life and described a house and objects in it. She narrated how she had drowned after being bitten by a snake. Ampan would cry while talking about her previous home and ask to be taken there. She repeated the story of her drowning from time to time but did not give any names of the previous family, only the place where she said she had lived.

 

Statements Made by Ampan:

1. She had a house at Klong Bang Chag near Klong Bang Plee.

2. She had another mother and father.

3. She had two older brothers.

4. One brother was a monk.

5. She had an uncle.

6. She had an aunt.

7. She had one younger sister.

8. There was a red dog where she lived.

9. There were three buffaloes.

10. Red trousers belonging to her were hanging on the second floor.

11. She was a boy in the previous life.

12. The house looked like a stable.

13. Before she died she had been playing hide-and-seek and swimming.

14. She had been bitten by a snake.

15. She then fell into the water and drowned.

16. Her two brothers were there when she drowned.

17. One of her brothers pulled her ankle and held her under the water.

18. Her elder brother took her out of the water, but she was already dead.

19. Her body was taken to Wat Bang Plee.

 

Recognitions and Meeting the Previous Family:

Ampan’s mother had the habit of paddling in a boat over to the area of Klong Bang Chag (about twenty kilometers from Klong Darn) each year at harvest time. From the time when Ampan was very small, she took her on these trips. On one of these trips, Ampan recognized the village of Bang Chag (which her mother would have known anyway), but they did not attempt to trace the previous family Ampan talked about. As to why she did not look for the previous family earlier, Kim Suan said that Ampan expressed fear of a ghost which she said she knew and was in the village of Bang Chag.

 

In 1961, when Ampan was seven, she spontaneously recognized a woman on the street of Klong Darn whom she addressed as “my aunt.” This woman was later identified as Joy Ruang Gun, a maternal aunt of the child whose life Ampan claimed to be remembering. Ampan pointed to her and said to her mother: “That is my aunt.” Later, Ampan called Joy Ruang Gun “aunt” as they passed on the road, and Joy Ruang Gun stopped and asked Ampan how she knew her. Ampan then said: “You are my mother’s older sister.” She was in fact the older sister of Tong Bai Puang Pei, of Bang Chag, who had lost a son, Chuey, by drowning in 1950. She took Ampan and her mother to Klong Bang Chag to meet the family of this boy.

 

Recognitions Made by Ampan:

20. Recognition of Bang Chag.

21. Recognition of Chuey’s aunt, Joy Ruang Gun.

22. Her father was called Tai.

23. Her mother was called Bai.

24. There was a bamboo tree in front of the house.

25. There were two red jars at the house.

26. Recognition of Chuey’s mother, Tong Bai Puang Pei.

27. Recognition of Chuey’s father, Tai Puang Pei.

28. There were banana and coconut trees at the house.

29. There had been two houses where she lived.

30. Recognition of site where Chuey was drowned.

31. Recognition of Chuey’s sister, Khao.

32. Recognition of Chuey’s brother, Chuan.

33. Recognition of Sak, Chuey’s cousin.

 

At Klong Bang Chag, Ampan made some additional statements about the previous life and some additional recognitions. Later, she was taken to Wat Bang Plee Noi, where she recognized Chuey’s older brother, Chuan, and one of his cousins. Ampan’s statements fitted very closely facts of the life and death of Chuey Puang Pei, who was a boy of about four when he drowned at Klong Bang Chag in 1950.

 

Investigation:

This case came to Dr. Ian Stevenson's attention in 1963 when a correspondent in Bangkok, T. Magness, sent him some preliminary information obtained from a newspaper report. Stevenson was unable to investigate the case until July 1966, when he spent several days interviewing members of both families. Francis Story also participated in this investigation. In March 1969, Stevenson returned to the area and interviewed several of the main informants again, as well as two new ones. Ampan and her mother had, in the meantime, moved south to Sattahib, about 250 kilometers south of Bangkok. In March 1971, Stevenson returned to the area once more and had further interviews with members of the previous family. He did not meet with Ampan and her mother since he saw them in 1969.

 

Interviews:

-In Klong Darn: Ampan Petcherat, Kim Suan Petcherat (Ampan’s mother), Ladda Lak Yam (Kim Suan Petcherat’s cousin)

-In Song Klong: Yod “Ngoi” Petcherat (Ampan’s father), Ben Ja Gauchainiem (an acquaintance of Ampan)

-At Wat Bang Plee Noi: Ven. Phra Chim Dhamma Choti, Ven. Phra Thong Yoi Uttamo

-At the village of Bang Chag: Tai Puang Pei (Chuey’s father), Tong Bai Puang Pei (Chuey’s mother), Tong Puang Pei (Chuey’s paternal great-aunt), Klah Puang Pei (Chuey’s paternal uncle), Chuan Puang Pei (Chuey’s older brother), Joy Ruang Gun (Chuey’s maternal aunt), Pad Ruang Kham (Chuey’s maternal aunt)

 

Discrepancies and Reliability:

Stevenson set aside the testimony of two informants as largely worthless. Ampan’s father, Yod “Ngoi” Petcherat, said that he did not remember much and his testimony showed an unusually large number of discrepancies. Ben Ja Gauchainiem, a young woman of about twenty years of age, cast doubts on the case and impugned the veracity of Kim Suan Petcherat. However, Stevenson found that she had not herself ever talked with Ampan about the case and (almost certainly) not with Kim Suan Petcherat either.

 

The testimony of the remaining informants hung together well. The members of the two families concerned supported each other’s accounts of the case in all substantive matters. Stevenson did not interview the Puang Peis independently of Ampan and her mother in 1966, but they were not with him in 1969 or 1971 when he visited the village of Bang Chag again and went over many of the details once more.

 

Geography and Communication:

Song Klong, where Ampan was living with her mother up to the time the two families met in 1961, is thirty-seven kilometers south of Bangkok and about fifteen kilometers from Klong Bang Chag and the village of Bang Chag which is off this klong. In those days, the only feasible way of traveling between these two places was by boat on the klongs. The main highway south from Bangkok runs through both Klong Darn and Song Klong. Since they are marketing towns, persons from the smaller villages such as Bang Chag are likely to visit them rather often. In 1971, a new highway going south came close to Wat Bang Plee Noi, although one still had to reach Bang Chag by boat along Klong Bang Chag.

 

Both families denied having any previous acquaintance with each other before Ampan was brought to Bang Chag by Chuey’s maternal aunt in 1961. Stevenson believed it unlikely that Kim Suan would have been deterred by Ampan’s fear of a ghost and that if she had had any knowledge of a family corresponding to Ampan’s statements who had lost a boy by drowning, she would have gone to them to verify Ampan’s statements.

 

Death of Chuey Puang Pei:

Chuey’s parents were not present when he drowned so they were not firsthand informants of how this occurred. The two firsthand informants Stevenson interviewed were Chuey’s paternal uncle, Klah Puang Pei, and his older brother, Chuan Puang Pei. Their accounts of the event, which they were remembering many years later, differed in some respects, but not in the fact that no one really knew how Chuey had come to drown.

 

Chuan was himself a boy of not more than eight or nine when Chuey drowned. He said that he, Chuan, and a cousin, Sa Ing, had been playing in and around the water, but he thought that Chuey had not been in the water, although he was nearby. According to Chuan, Chuey could not yet swim, but only walked in shallow water. (This disagrees with the statement of Klah Puang Pei, who said that Chuey could swim well.) Evidently, Chuan paid no attention to what Chuey was doing until somehow he noticed that he was missing. So far as he remembered, Chuey had been sitting on the bank and they did not think he had gone into the water until he was found to be missing. Chuan then gave the alarm. He told Stevenson that he pulled Chuey’s body out of the water; Klah Puang Pei said that he and he alone pulled the body out of the water. (Stevenson did not consider this a serious discrepancy since it is very likely that Chuan in some way helped his uncle get Chuey’s body out of the water.)

 

Since children often drown in the klongs of Thailand, the accident was found regrettable but almost “natural.” No one considered the possibility that Chuey had been bitten by a snake and so no one examined his body for evidence of a snake bite. That a snake had bitten Chuey was at no time suspected by his family until Ampan’s first visit to them in 1961.

 

There are poisonous snakes in the klongs of Thailand, but even if Chuey was bitten by a poisonous snake, it is unlikely that death would have occurred so quickly from the venom. It is more probable that the small boy was startled and frightened by the bite, if it occurred, and then began to aspirate water and sank. So Stevenson believed that Chuey died from drowning even though he may have been bitten by a snake just before drowning. It is also possible that Chuey was bitten by a snake while sitting on the bank and then, after being bitten, rolled or jumped into the water and drowned.

 

Klah Puang Pei said that Chuan had playfully pulled Chuey’s leg before the drowning, but the family did not think this contributed to the drowning in any way. Chuan denied to Stevenson, however, that Chuey had been playing in the water. Since ‘leg-pulling’ at the time of the drowning figured in Ampan’s memories, the point is of some importance, but Stevenson could not decide whether Chuan or his uncle had the more accurate memory of exactly what happened. Since Chuan was a young boy at the time, Stevenson was inclined to credit the version of his uncle over his own, but not with firm confidence.

 

Chuey’s paternal great-aunt, Tong Puang Pei, put a spot of red ochre on the upper chest of Chuey’s body before it was cremated. Unfortunately, in 1966 she did not remember on which side of the chest she had made the mark. Chuey’s body was taken to the nearby wat at Klong Bang Plee and cremated.

 

In 1966, Chuey’s father indicated his age at death as being about four years. In 1969, Chuey’s mother said he was between three and four years old. In 1971, she changed her estimate and suggested that he was about five years old. His brother Chuan put Chuey’s age at death as between four and six. Stevenson thought it safe to conclude that Chuey was about four years old when he died, certainly not much less and probably not much more.

 

Birthmark on Ampan’s Chest:

Ampan had a birthmark on the upper left chest below the left clavicle. In 1966, it consisted of a circular area of darker pigment about a half inch in diameter. It had the appearance thus of a pigmented, flat naevus. This birthmark may correspond in location with the red ochre mark placed on Chuey’s body before cremation by his great-aunt, Tong Puang Pei. Unfortunately, since she had forgotten on which side of his chest she had placed the red ochre mark, they cannot be positive about the correspondence. Stevenson learned about the birthmark on Ampan’s upper left chest before he knew that a member of Chuey’s family had put red ochre on his upper chest before the cremation of his body. Since, however, the two families had met by that time, it is possible that they had informed each other about the possible correspondence between the birthmark and the red ochre mark.

 

Ampan said that Chuey was bitten on the right leg by a snake in the water. No one seems to have examined her legs to see whether she had a birthmark corresponding to a wound of a snake bite on the body of Chuey.

 

Ampan’s Behavior Related to the Previous Life:

Circumstances Stimulating Ampan's Statements About the Previous Life:

One of the first occasions when Ampan spoke about how she died in the previous life occurred when she was playing in the water with her brothers. (Since Chuey had only one brother, Stevenson believed that here, as often in Asia, the word “brothers” was used loosely to mean cousins or other children of the neighborhood as well as biologically related siblings.) This situation then seems to have reminded her of the circumstances of the death of Chuey who was playing in (or near) the water with his “brothers” just before he drowned.

 

A visit with her mother in a boat on Klong Bang Chag also stimulated Ampan’s memories for she then recognized the area of Bang Chag where Chuey had lived.

 

The Emotions Shown by Ampan in Talking of the Previous Life:

Ampan cried when she expressed her wish to visit the previous family before she had done so. She seems to have had a strong desire to see its members and when at the age of seven she spontaneously recognized Chuey’s aunt, Joy Ruang Gun, she embraced her and asked her to take her to her (previous) family. When Ampan first met Chuey’s mother, Tong Bai Puang Pei, she also embraced her tightly. Kim Suan Petcherat and Chuan Puang Pei both said that Ampan wept when she met Chuan at Wat Bang Plee Noi. (Kim Suan Petcherat also said that Chuan wept, but he did not mention this to Stevenson himself.)

 

Ampan distinctly rejected Yod “Ngoi” Petcherat as her father during these early years. According to her mother, she said: “Nai Yod is not my father. I have another father.” The absence of Yod “Ngoi” Petcherat from the home could well have stimulated such rejecting remarks; but Ampan made similar remarks about her mother, saying that Kim Suan was not her mother and that she had another mother.

 

After the first meeting of the two families, they continued to exchange visits at least up to 1966 when Ampan and her mother were living in Klong Darn. Chuan visited Ampan in Klong Darn and Ampan went to Bang Chag from time to time. She and her mother accompanied Stevenson there in 1966.

 

Masculine Traits in Ampan:

Ampan, both according to her mother and from her own statements, had distinctly masculine interests and inclinations when she was a child. In 1966, her mother said that Ampan liked to dress as a boy and wear trousers or pants. And she liked boys’ games such as boxing. (Boxing is a distinctly masculine sport in Thailand as it is everywhere else.) Ampan told Stevenson she would prefer to be a boy because they have a freer life than girls. Ampan did not like her life as a woman. At that time, she impressed Stevenson as being rather boyish in her dress (she was wearing shorts) and in her gait. She seemed to him to have a boyish way of swinging her arms as she walked.

 

In March 1969, when Stevenson saw Ampan again, she was fifteen years old. She had begun to menstruate just three or four months before this date, which (Stevenson was told) was late for Thai girls. Ampan’s mother said that (in 1969) Ampan had only “learned to dress” in girls’ clothes two years earlier, that is, at the age of thirteen. By this expression, Stevenson thought she meant to say that Ampan had then begun to dress in girls’ clothes voluntarily without being pressured or forced to wear them.

 

In appearance, Ampan seemed in 1969 to have definitely moved to the feminine side since Stevenson's last meeting with her nearly three years before. She was wearing a long sarong-like skirt and blouse of distinctly feminine type and her figure was filling out into feminine proportions. She was beginning to use makeup. But her mother said that she chose her friends among tomboy girls and had little interest in boys. On the other hand, an American soldier from the nearby base at Sattahib had taken an interest in her and she showed Stevenson his photograph.

 

Ampan said she still liked boxing and still engaged in boxing herself. She also said that she still would prefer to be a boy since she would be freer as a boy than as a girl.

 

As a gift, Stevenson offered Ampan a choice between a boy’s knife and a bottle of perfume and she chose the latter.

 

To explore her sexual orientation a little further, Stevenson asked her to do the extended draw-a-person test (5). Her first (free choice) drawing was of a boy; her second (with directions to draw a member of the opposite sex) was of a girl; and her third (free choice) drawing was of a girl. But the figure of this third drawing seemed to Stevenson extremely masculine. The hair was short and the person was wearing what seemed to be a shirt with buttons down the center. Stevenson thought Ampan had drawn another boy or man until she told him the drawing was supposed to be of a girl.

 

In summary, Ampan when younger showed more masculine traits than most girls of her age. And at the age of fifteen, she still showed some definitely masculine traits and preferences, including a wish to be a boy. At the same time, she had moved definitely toward the feminine side in her overall sexual orientation.

 

Other Behavior of Ampan Related to the Previous Life:

In view of the fact that Chuey had died of drowning, it was of interest to Stevenson to learn whether Ampan had manifested any fear of the water. Both Ampan and her mother positively asserted that she had never shown any fear of the water. She enjoyed swimming from a fairly early age.

 

According to Ampan, she had a dislike for snakes that persisted up to 1966, but afterwards this receded because she said in 1969 that she liked snakes and enjoyed playing with small ones. Stevenson did not think that Ampan ever had a marked phobia of snakes because her mother in 1969 could not remember that she had ever been afraid of them.

 

Relative Decay in Fading of Ampan’s Memories:

In 1966, Ampan spoke quite freely about her memories of the previous life which seemed then still quite fresh. At that time, she was twelve years old. Three years later (almost) she said the memories had largely faded, but not entirely. She still remembered and reviewed with Stevenson details of the drowning of the previous personality. It seems then that the memories faded in Ampan at a rather later age than is usual in these cases.

 

After the first meeting of the two families in 1966, they continued to exchange visits at least up to 1966 when Ampan and her mother were living in Klong Darn. Chuan visited Ampan in Klong Darn and Ampan went to Bang Chag from time to time. She and her mother accompanied Stevenson there in 1966. After the removal of Ampan and her mother to Sattahib, visits between the two families became more difficult, but in 1971 Chuey’s mother said they had seen Ampan the previous year at Klong Darn, presumably when members of both families were visiting there. The visits between Ampan and the previous family may have contributed to the persistence of her memories.

 

Ampan dropped out of school at the end of the third year which would be at the age of about eight years. But she was by no means a recluse and seemed to be leading (apart from inattendance at school) a normal social life for a girl of her age both in 1966 and 1969. This reincarnation case was documented as a verified reincarnation case.

 

 

Myanmar Ma Tin Aung Myo reincarnation case:

 

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

 

A verified reincarnation case in Myanmar (Burma). [The Burmese girl who wanted a girl as a wife, and who, in her past life, was a Japanese soldier in World War 2.]

 

In the late 1960s, Dr. Ian Stevenson received information about a remarkable case of claimed reincarnation in the village of Na-Thul, Upper Burma (now Myanmar). The subject was a young girl named Ma Tin Aung Myo, who claimed to remember a past life as a Japanese man, a soldier stationed in her village during World War II. Intrigued by the case, Dr. Stevenson and his interpreter, U Win Maung, conducted several interviews with Ma Tin Aung Myo, her family, and other villagers between 1972 and 1977.

 

Ma Tin Aung Myo's Birth and Early Life:

Ma Tin Aung Myo was born on December 26, 1953, to U Aye Maung, a railway porter, and Daw Aye Tin, a hawker of meals and fruits at the local railway station. She had three older sisters and one younger brother. During her pregnancy, Daw Aye Tin had recurring dreams of a stocky Japanese soldier wearing short pants and no shirt, following her and saying he would come and stay with them. The dreams occurred three times at intervals of 5 to 10 days, causing Daw Aye Tin considerable anxiety.

 

The Historical Japanese Occupation of Burma:

Japan took control of Burma during World War II from 1942 to 1945. At first, Japan helped create the Burma Independence Army and trained a group called the Thirty Comrades, who later started the modern Burmese army. Many people in Burma hoped that Japan would help them kick out the British and become independent.

 

The occupation started when Japan invaded Burma in December 1941. By 1942, the Japanese army had taken over important places like Na-Thul. On August 1, 1943, Japan said that Burma was independent and set up a government led by Ba Maw, who supported Japan. However, many people in Burma began to think that Japan did not really want to give them independence.

 

During the occupation, the Allies (countries fighting against Japan) fought back. They often flew planes and carried out aerial bombing in the area, shooting at the ground with the planes' machine guns. Villagers would leave their homes during the day to avoid these attacks. The occupation ended in 1945 when British and American armies made the Japanese leave.

 

By the end of 1944, the Allies were ready to take back Burma's central plains. Using tanks and soldiers together, they moved south and defeated the Japanese. They also landed on beaches to move along the Arakan coast. The city of Mandalay was taken on March 20, 1945. Two months later, in May, the capital Rangoon was taken back. The Japanese soldiers ran away to the Sittang River. By July 1945, there were no Japanese soldiers left in Burma. The victory was celebrated in Rangoon in August 1945. Daw Aye Tin had no knowledge of any Japanese soldier dying in the manner described by her daughter.

 

Some of Her Notable Statements:

- "I am from the northern part of Japan."

- "I was married and had 5 children."

- "I had a small shop in Japan before joining the Japanese army."

- "I was near a pile of firewood and about to cook a meal when an airplane came over."

- "The firewood pile was near an Acacia tree and about 75 meters from the house in Na-Thul where my family is now living."

- "The pilot of the airplane spotted me and dived at me, spraying machine gun bullets."

- "I ran around the pile of firewood in an effort to escape, but a bullet struck me in the groin."

- "The fatal shot from the airplane hit me in the genitalia."

- "I died immediately."

- "The airplane that shot me had two tails, but I can not say whether it was a British or an American airplane."

- "At that moment, I was wearing short pants and a big belt, but had taken off my shirt."

- "I will go to Japan when I grow up."

- "I want to be a soldier."

- "I want a girl as a wife."

 

Ma Tin Aung Myo's Statements about Her Past Life:

Around the age of 4, Ma Tin Aung Myo began to make statements about a past life. Her oldest sister, Ma Shwe, recalled that one day, while walking with her father, an airplane flew over, and Ma Tin Aung Myo became frightened and cried, saying, "I want to go home. I want to go home." She developed an extreme phobia of airplanes and would cry every time one flew over, fearing they would shoot her.

 

Over time, Ma Tin Aung Myo revealed more details about her claimed past life. She said she was a Japanese soldier from the northern part of Japan, married with children. She described being killed by an Allied airplane while cooking near a firewood pile, wearing short pants and a big belt, but no shirt. The soldier was shot in the groin, causing severe damage to the genitalia, inner thighs, and lower abdomen, and died immediately.

 

Ma Tin Aung Myo's Behaviors and Preferences:

Ma Tin Aung Myo exhibited several unusual behaviors and preferences that seemed to align with her claims of a past life as a Japanese soldier:

 

1. Phobia of airplanes: Her fear of airplanes persisted for many years. In about 1962, when a helicopter landed in a field at Na-Thul, most villagers went to see it, but Ma Tin Aung Myo fled into the house crying, saying she is afraid of it.

2. Food preferences: She disliked the hot climate of Burma and its spicy food, preferring sweet foods instead. She initially liked half-raw fish but developed a phobia after a fish bone stuck in her throat. She did not request strange foods or reject the food offered to her, except for complaining about its spiciness.

3. Masculine dress and behavior: From an early age, Ma Tin Aung Myo insisted on wearing boys' clothes and refused to wear girls' clothes. She wore her hair short, used a man's shirt, and wrapped her longyi (a traditional Burmese garment) with a prominent knot in front, like a man. She played with boys, liked men's sports, liked toy guns, and wanted to be a soldier. She continued playing soldier games until the age of about 10. She began menstruating at 15, with painful periods accompanied by some illness.

4. Sexual orientation: Ma Tin Aung Myo was overtly masculine in her sexual orientation. She had no wish to marry a man and expressed a desire to have a girl as a wife. In an extended Draw-a-Person Test, she drew masculine figures.

5. Language: As a toddler, Ma Tin Aung Myo talked to herself and other children using words her family could not understand. Unfortunately, her family made no attempt to determine if it was a definite language, such as Japanese.

6. Homesickness: Ma Tin Aung Myo frequently expressed a longing to return to Japan and said she would go there when she grew up. She often lay on her stomach and cried from homesickness, particularly for the children of her past life.

 

Family's Attitude:

Ma Tin Aung Myo's family did not impose a male role on her or encourage her to dress as a boy. Her mother initially disapproved of her masculine dress but later accepted it. Her father was more indulgent, allowing her to wear boys' clothes and crop her hair like a boy's. The family attributed Ma Tin Aung Myo's memories and behaviors to her past life as a Japanese soldier, in accordance with their beliefs.

 

Investigation:

Verifying the Case of Ma Tin Aung Myo:

Ma Tin Aung Myo did not provide specific names or locations related to her past life. However, many of her memories and behaviors corresponded with historical events and cultural context, contributing to the verification of her claims.

 

Historical Context: The Japanese Army occupied Na-Thul, Ma Tin Aung Myo's family village, in 1942, soon after invading Burma. Allied forces frequently bombed the area and strafed the ground with machine guns, contesting the Japanese presence. Villagers would leave during the day and return at night to avoid these attacks. The Japanese occupation lasted until 1945 when British and American armies drove them away.

 

Ma Tin Aung Myo's Claims and Memories:

1. Past Life Identity: Ma Tin Aung Myo claimed to have been a Japanese soldier stationed in Na-Thul during World War II.

2. Description of Death: She described being killed by an Allied airplane while cooking near a firewood pile. The pilot spotted the soldier and dived, spraying machine gun bullets. The soldier ran but was struck in the groin and died immediately.

3. Appearance of the Soldier: She described the Japanese soldier as wearing short pants and a big belt, but no shirt at the time of his death.

 

Correspondences and Verifications:

1. Historical Records: Allied fighter bombers regularly attacked the area around Na-Thul during the Japanese occupation, aligning with Ma Tin Aung Myo's description of the airplane attack. While no specific record of the soldier she claimed to be was found, her account is consistent with the historical context of the war in that region which happened many years before her birth.

2. Soldier's Attire: The description of the soldier's attire is consistent with the typical clothing worn by Japanese soldiers in a tropical climate like Burma during World War II.

3. Mother's Dreams: Additionally, Ma Tin Aung Myo's mother, Daw Aye Tin, had recurring dreams during her pregnancy of a stocky Japanese soldier wearing short pants and no shirt, which matches Ma Tin Aung Myo's description of her past life persona.

4. Phobia of Airplanes: From a young age, Ma Tin Aung Myo exhibited an extreme phobia of airplanes, crying and hiding whenever one flew over. This phobia is consistent with her memory of being killed by an airplane and aligns with the historical context of the war, during which Allied airplanes frequently attacked the area.

 

Investigation Findings:

Dr. Stevenson and U Win Maung were unable to find a specific Japanese soldier who matched Ma Tin Aung Myo's descriptions. However, her past life memories and behaviors aligned with the historical context of the Japanese occupation of Na-Thul, and her family had no knowledge of a specific soldier who died in the manner she described.

 

While Ma Tin Aung Myo did not provide specific names or locations related to her past life, the correspondences between her memories, behaviors, and the historical record contribute to the verification of her case as a instance of reincarnation.

 

Later Developments:

In follow-up Investigations, in 1972, when Ma was 19, she told scientist Ian Stevenson that she has no desire to be with men and that she wants a woman to be her wife. She said that she already had a steady girlfriend at that time. By 1974, Ma Tin Aung Myo claimed to have forgotten most of what she had formerly remembered about her past life. However, she still seemed to recall much of what her family said she had stated as a young child. Her phobia of airplanes and dislike of spicy food diminished as she grew older, and she adapted to life in Burma. She continued to dress in a male style and completely rejected a female position in society.

 

In her late teens, Ma Tin Aung Myo began to associate more with girls and was accepted well by them. They addressed her as "Ko" (a male honorific) because of her masculine traits. She had girlfriends and went on courting trips to other villages. She insisted on being addressed with a male honorific or a neutral name and stated that she would never marry. She was partly dependent on her mother but helped her in her small trade as a hawker at the railway station.

 

Ma Tin Aung Myo maintained her strong masculine identity throughout her life. She had a very strong desire for a male life. In 1975, she told Dr. Stevenson and U Win Maung that they could kill her by any method, under one condition; that they guarantee she would be reborn a boy. They had no wish to carry out her request and no power to implement her condition. In 1981, when Ma was 28 years old, she had a lesbian girlfriend whom she was living with.

 

Ma Tin Aung Myo's accounts of her past life as a Japanese soldier were consistent and believable. Her statements, emotions, and behaviors matched her claims and historical information, and her family and other witnesses confirmed that her memories were not from her current life. Dr. Ian Stevenson and U Win Maung documented Ma Tin Aung Myo's case extensively, providing valuable insights into the phenomenon of reincarnation. This rebirth case can also be categorized as an international reincarnation case.

 

 

Netherlands Carlijn reincarnation case:

 

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

An international reincarnation case in Netherlands. [The European white girl who remembered riding ponies in a past life among dark-skinned Asian people.]

 

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

 

In 2004, a Dutch mother reached out to the Athanasia Foundation through an inquiry on the website of Stichting Spirituele Ontwikkeling. She shared the intriguing story of her daughter, Carlijn, who had been six years old when she began speaking about a past life.

 

Carlijn's Past Life Memories:

Carlijn's memories of her past life were vivid and detailed. She remembered her past life name as Suraya, a dark-skinned girl with long black hair from a different country or territory. Her descriptions painted a clear picture of her previous existence:

 

-Family: Suraya had multiple siblings, ranging in age from two and a half to twelve years old.

-Living Conditions: She lived in a shed amidst wooden houses. The streets were made of sand, and horses were a common sight. She was allowed to ride ponies or smaller horses from the age of four.

-Birth and Death: Her birthday was July 8th, and she died during the winter. The family did not have central heating; instead, they made fires using logs, both outdoors and sometimes indoors.

-Daily Life: They ate uncut bread, which her mother would slice with a knife. All the people in her community had dark skin and hair.

-Timeframe: Carlijn said she had been born about forty years before her current life began.

 

In her past life, Carlijn remembered living as a young girl named Suraya in a community with sandy streets and wooden houses. Everyone was dark-skinned people. One day, while walking to school alone, she noticed a man digging a hole in the sand. Drawn by curiosity, Suraya approached and climbed into the hole. Tragically, the sand around her shifted and collapsed, burying her under its weight. Panicked and unable to free herself, Suraya felt the heavy sand pressing down on her, making it impossible to move or breathe. She fought to breathe. Everything went black, and she found herself with her present family.

 

Consistent with her remembered mode of death, Carlijn had a phobia of choking, which manifested particularly in relation to water and swimming.

 

Carlijn shared her past life memories with her family, including her younger brother. She told him that she used to have another dad and mum and that she had died when she was four years old. Her statements to her mother were equally profound: "If you think of it, I’m older than you, and even older than grandma, because I was born before. The thing was that I did not live very long, for only four years. Hopefully, I will be able to live a bit longer this time."

 

She also asked her mother if everyone had a previous life, a topic that had never been discussed within her family and that her mother did not know how to answer accurately.

 

Other Information:

Carlijn's parents did not initially believe in reincarnation, although her mother was open to the idea. Her mother confessed to the Athanasia Foundation that she remained skeptical about her daughter’s statements. However, Carlijn's detailed and consistent memories opened her parents up to the possibility of reincarnation, even though they remained somewhat skeptical.

 

Carlijn appeared somewhat uncertain about the exact location of her past life, mentioning British Empire, the Dutch town of Tilburg, and an unspecified Asian country as possibilities. Notably, the names Suraya and Suriya are prevalent in the Islamic world and South Asia, including countries like India and Pakistan.

 

Indian Kumkum Verma reincarnation case:

 

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

Researcher P. Pal, Professor, (Itachuna College, West Bengal, India)

 

A verified reincarnation case in India. [The Hindu girl who remembered being a Muslim woman who slept with snakes.]

 

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

 

India is a country in South Asia. It is the seventh-largest country in the world by area and the most populous country in the world. In 1955, a girl named Kumkum Verma was born into a middle-class Hindu family in the village of Bahera, northern Bihar, India. Her father, BK Verma, was a homeopathic physician and author, and her mother, Subhadra, was a housewife. Kumkum was the third of six children. The family was educated and well-respected in their community.

 

Pregnancy Dream Experiences:

During her pregnancy with Kumkum, Subhadra the mother of Kumkum experienced unusual cravings for milk, fruit, and salty food, which were not typical for her. She also had a realistic dream of a girl. In the dream, Subhadra saw a beautiful girl and that girl was surrounded by snakes. The snakes were not attacking the girl but were instead coexisting with her in a seemingly peaceful manner. These experiences were unlike anything she had encountered during her previous pregnancies. In the study of reincarnation, dreams that occur during pregnancy and seem to herald the arrival of a reincarnated person are sometimes referred to as ‘announcing dreams.’ These dreams provide clues or symbols related to the current status or the past life of the child about to be born.

 

Notable Statements of Kumkum and Behaviors:

- "A window of my house had iron bars."

- "There was a cinema near the house, where I went with her daughter-in-law."

- "There was a safe at my home, on the northern side of the house."

- "My house was built of brick and had tiles (unusual, as poor people usually lived in houses of clay or mud). The house was on the road with a guava tree on one side and plum, jilapi and date trees around the other sides."

- "There was a pond outside the house that I helped to create, having paid the workers who dug it out."

- "There was a temple of Shiva near the house."

- "I had to cross water to reach my father’s place."

- "There were mango orchards nearby."

- "I had a son named Misri Lal and a grandson named Gouri Shankar."

- "Misri Lal used a hammer and bellows in his work."

- "I observed religious restrictions on Ekadasis (Hindu fasting days) and Sundays."

- "I was called ‘Sunnary’ (which in Maithili, the local dialect of Bihari, means ‘beautiful’)."

- "I was fond of children."

- "I was generous with my money."

- "I helped Misri Lal rebuild my old house so that he could live there."

- "I had a sword hanging near my bed."

- "A snake stayed near the iron safe. It had a hood, and the end of its tail was missing."

- "I fed the snake milk and zalla."

- "I possessed a pet cobra that slept in my room with me."

- "I had a pet cobra that I fed milk and cooked rice."

- "My daughter-in-law had a gold chain."

- "I died because of an altercation, poisoned by a daughter-in-law."

- "I died around 1950."

 

Past-Life Memories Emerge:

When Kumkum was around three and a half years old, she began speaking about a previous life. She mentioned a house in Urdu Bazar, a Muslim quarter of the city of Darbhanga, about 40 kilometers away from Bahera. She talked about a son named Misri Lal and a grandson named Gouri Shankar. She also said she had died after being poisoned following an altercation.

 

Kumkum's parents were not particularly interested in her past-life stories and did not encourage her to talk about them. However, an aunt took note of Kumkum's statements and recorded many of them in a notebook. This documentation would later prove valuable in verifying Kumkum's claims.

 

As Kumkum grew older, she exhibited several unusual behaviors. She was more mature than other children her age and preferred the company of adults. She showed a strong interest in religion and seemed to know the proper procedures for religious ceremonies. She was also unusually fearless around snakes, even approaching and gently patting a cobra when other children were frightened.

 

Kumkum displayed a strong desire to visit her past-life family and home. She once walked determinedly towards Urdu Bazar when her family was visiting Darbhanga and had to be forcibly brought back. She also showed great emotion and distress when discussing her past life, often appearing disturbed and anxious.

 

The Life of Sundari:

Unbeknownst to Kumkum's family, there was a woman named Sundari who had lived in Urdu Bazar and matched many of the details Kumkum provided. Sundari was born around 1900 in the village of Bajitpur, near Darbhanga. She married a Muslim blacksmith and had two sons, Misri Lal and Shiv Nandan. After her husband's death in 1926, Sundari raised her sons alone and remarried around 1930 to a man with two sons and a daughter.

 

Sundari was known for her attractive personality, cheerfulness, and fondness for children. She was devout, spending much time in religious exercises and observing regular fasts. She owned a pet cobra that slept in her room, and she was generous with her money, helping her older son Misri Lal rebuild her old house.

 

Sundari's Death:

In the late 1940s, Misri Lal discovered that his stepfather had been misappropriating his father's money. He took his stepfather to court, and Sundari reluctantly gave evidence against him. A few days before the case was to be heard, Sundari became ill and died suddenly. Misri Lal suspected poisoning, as his stepfather clearly benefited from Sundari's death, but he was dissuaded from ordering an autopsy. Sundari died around 1950.

 

Investigations and Verifications:

In 1959, Kumkum's father mentioned her past-life stories to a friend, Harish Chandra Mishra, a senior official in the estate of the Maharaja of Darbhanga. Intrigued, Mishra sent an employee to Urdu Bazar to investigate. The employee successfully located Misri Lal, who confirmed that many of Kumkum's statements matched details from his mother Sundari's life.

 

Kumkum's family did not allow her to visit Sundari's family or her past-life home. However, her father visited Urdu Bazar once and photographed people and objects he thought Kumkum might recognize. Kumkum was able to identify these photographs correctly.

 

The case attracted the attention of researchers, including a journalist in 1961, P. Pal in 1963, and Dr. Ian Stevenson from 1964 to 1969. They conducted interviews with both families, verified statements, and documented behaviors and experiences. Stevenson's detailed reports on the case were published in his series "Cases of the Reincarnation Type."

 

Kumkum made numerous statements about her past life, many of which were verified to be true for Sundari. These include:

 

-Details about Sundari's house, including its construction, the presence of a pond, specific trees, a temple of Shiva nearby, and a cinema where Sundari went to see religious dramas.

-Names of Sundari's family members, including her sons, grandson, and daughters-in-law.

-Specific objects Sundari owned, such as a gold chain, a sword hanging near her bed, and a safe on the northern side of her house.

-Sundari's pet cobra, which she fed milk and cooked rice.

-Sundari's religious practices, including observing fasts on Ekadasis and Sundays.

-The location of Sundari's father's home, across the Bagmati River from Darbhanga.

 

In total, Kumkum made 56 statements about her past life, 15 of which were recorded before any attempt at verification. Many of these statements were found to be true for Sundari.

 

Birthmarks and Xenoglossy:

Kumkum had birthmarks on the lobes of her ears that corresponded to Sundari's pierced ears. Additionally, Kumkum spoke Maithili language with an accent and phrasing that appeared to be influenced by the lower-class Muslim dialect of Darbhanga, which was not typical of her family. Maithili is an Indo-Aryan language native to the Mithila region, spoken in parts of India (Bihar and Jharkhand) and Nepal (Koshi and Madhesh Provinces).

 

Other Information:

As Kumkum grew older, her memories of her past life began to fade. By the age of 14, most of her past-life memories had vanished. However, some of her unusual behaviors and interests persisted, such as her strong interest in religion.

 

The case of Kumkum Verma presents a collection of unusual memories, behaviors, and statements that correspond to the life of Sundari. The social and geographical separation between Kumkum's family and Sundari's family makes it challenging to explain Kumkum's knowledge through normal means. While the case is suggestive, it does not provide definitive proof of reincarnation and should be considered in the context of cultural beliefs and the limitations of the evidence. Nonetheless, it remains one of the most intriguing and well-documented cases in the study of reincarnation.

 

 

 

 

 

 

 

British Carl Edon reincarnation case:

 

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

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

 

An international reincarnation case in United Kingdom. [The English child who, in a past life, had been an enemy German Nazi soldier fighting against the English.]

 

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 Carl Edon reincarnation case is one of the most intriguing and well-documented cases in the field of reincarnation research. It involves a young Englishman named Carl Edon, who, from a very early age, claimed to have memories of a past life as a German pilot shot down during World War II. The case has been extensively studied by renowned researchers, including Dr. Ian Stevenson and Dr. Nicholas McClean-Rice, and has attracted significant media attention.

 

Early Life and Memories:

Carl Edon was born on 29 December 1972 in Middlesbrough, UK, to James and Valerie Edon. From the age of two, Carl began to speak coherently and almost immediately started repeating the phrase "I crashed a plane through a window." Over time, he added more details to this initial claim, describing a past life as a German pilot named Robert who had been shot down during a bombing mission over England.

 

Carl provided specific details about his past life, including the type of plane he flew (a Messerschmitt 101 or 104), the circumstances of the crash (his right leg was severed, and he died from loss of blood), and the names and descriptions of his family members (his father Fritz, brother Peter, and a dark, bespectacled, and bossy mother). He also mentioned a fiancée who was 19 years old, blond, and slender.

 

Notable Statements:

- "I crashed a plane through a window."

- "I was on a bombing mission when I crashed."

- "My plane was a Messerschmitt 101 or 104."

- "My right leg was severed in the crash."

- "My name was Robert."

- "My father's name was Fritz, and my brother's name was Peter."

- "My mother was dark, bespectacled, and bossy."

- "I was 23 years old when I died."

- "I had a fiancée who was 19 years old, blond, and slender."

- "I joined the German air force at age 19."

- "I lived in huts during my training."

- "We stamped while saluting a portrait of Hitler."

- "We treated each other's injuries."

- "I lived in a small village amidst lushly-wooded hills."

- "My father instructed me about trees and flowers during country walks."

- "I had to gather and chop firewood as part of my household chores."

- "My mother made a thick dark red soup."

- "I felt so sorry for her." (Referring to his past life fiancée, at the time of his death)

- "I have a premonition that I will not live a long life." (Said to his brothers around the time he left school)

 

Parents' Observations and Statements About Carl:

- "Carl began drawing aeroplanes, badges, and other insignia including swastikas and the German-style eagle from a very young age."

- "He described the function of each gauge and control in a plane's control panel."

- "Carl preferred thick soups and sausages, and coffee over tea."

- "His hair, eyebrows, and eyelashes were all light blond, and his eyes were blue, unlike the rest of the family."

- "He has a large raised birthmark on the right side of his groin, which we speculated might be related to his previous birth’s injury."

 

Training and Childhood Memories:

Carl described his training in the German air force, which he joined at the age of 19. He provided accurate details about his training uniform, the huts where he lived, and other aspects of his training, such as the men stamping while saluting a portrait of Hitler and treating each other's injuries. His parents were able to verify some of these details as accurate.

 

Carl also remembered memories from his childhood in the past life, including living in a small village amidst lushly-wooded hills, his father instructing him about trees and flowers during country walks, and the smells of firewood and dark red soup his mother made.

 

Past Life's Death:

Carl Edon vividly recalled the events leading up to his past life's death with remarkable detail. He described being on a bombing mission over England, flying a Messerschmitt 101 or 104. During the mission, his plane was shot down, and he lost consciousness for a brief moment. He described the sensation as "It went all black for a moment."

 

When Carl regained consciousness, he was still in the cockpit of his plane. He became aware of a building rushing towards him at great speed. In a desperate attempt to avert the collision, he wrenched at the controls, but it was too late. The plane bulldozed its way right through the large glass windows of the building. Carl remembered the horrendous sensation of realizing that he had lost his right leg in the crash. The shock of the crash, combined with his other injuries, affected him so severely that he died very shortly after the impact. He recalled the intense pain and the realization that he was critically injured.

 

In his final moments, Carl remembered his thoughts just before he died. He felt great compassion for his young fiancée, knowing that she would ultimately be given the shattering news of his death. In his typical understatement, Carl said, "I felt so sorry for her." He said his mind was filled with a lot of compassion.

 

Behavioral and Physical Signs:

Carl exhibited several behaviors that aligned with his claimed past life. From a young age, he began drawing aeroplanes, badges, and other insignia, including swastikas and the German-style eagle. His parents were struck by the precision and neatness of his drawings. At the age of six, he drew the control panel of an aeroplane and described the function of each gauge and control, including the red pedal used to release the bombs.

 

Carl also showed a fascination with Germany, saying he wanted to live there. He watched TV programs about wartime Germany and commented on errors, such as a uniformed actor having a badge in the wrong place. He spontaneously demonstrated the straight-armed Nazi salute and the ‘goose-stepping’ Nazi style of marching. When a school play included a German character, Carl insisted on playing him.

 

His preferences with regard to food and drink resembled those of German people: unlike other family members, he liked thick soups and sausages and preferred coffee to tea. Carl also had some indicative physical signs, including anomalous pigmentation: in contrast to other family members, his hair, eyebrows, and eyelashes were all light blond, and his eyes were blue. His parents speculated that a large raised birthmark on the right side of his groin might be related to his previous birth’s injury; by adulthood, it had become so prominent that he had it surgically removed.

 

Investigations and Media Attention:

The case first came to the attention of researchers Peter and Mary Harrison, who interviewed the family in 1982 when Carl was nine. They included the case in their book "The Children That Time Forgot." Around the same time, Dr. Ian Stevenson learned about the case from an article published by the magazine "Women’s Own" and commissioned reincarnation researcher Nicholas McClean-Rice to interview Carl and his parents on his behalf when Carl was eleven.

 

Stevenson decided to further investigate the case personally ten years later, conducting lengthy interviews in 1993 and a follow-up in 1998. The case drew media attention from local papers and then internationally. Carl was bullied mercilessly by his schoolmates, who called him a Nazi and said things like "You German Nazi, our enemy." This constant teasing and bullying caused him to stop talking about his past life around the age of ten or eleven. Because others hurt him, he said he is no longer interested in talking about his past life.

 

Possible Identities:

Carl's uncle, James Edon, married the daughter of a German pilot killed in WWII, stimulating speculation that Carl might be his reincarnation. However, the pilot’s widow did not believe in reincarnation and refused to provide any information that might verify this.

 

Other possible identities were suggested by a discovery made during pipeline excavations in Middlesbrough in 1997. On 15 January 1942, a German Dornier 217E bomber had crashed near the town after hitting a balloon cable. The bodies of three of its crew, pilot Joachim Lehnis, bombardier Heinrich Richter, and navigator Rudolph Matern, were found and buried shortly thereafter. The 1997 digging revealed the plane wreckage and the remains of the fourth crewman, radio operator Hans Maneke.

 

James and Valerie Edon became convinced that Carl had been the reincarnation of either Lehnis, the pilot, or Richter, whose corpse was found with one leg severed (though Stevenson later determined that the corpse with the severed leg was actually Maneke’s, as determined by insignia found with it).

 

In 2013, local historian Bill Norman obtained a photograph of Richter taken shortly before his death, and a reporter for a local newspaper showed it to the Edons. ‘It’s got to be him,’ Valerie Edon is quoted as saying in the article. ‘The resemblance across the eyes and the nose is uncanny’. This, together with the close proximity of the site of Carl’s murder to the area bombed by the plane before crashing, convinced the Edons that Carl had been Heinrich Richter. The news that the case was solved proliferated across the internet.

 

Adulthood and Tragic Death:

At the age of sixteen, Carl joined the staff of British Rail. He fell in love with a girl named Michelle Robertson, and they had a child. In 1993, Stevenson judged that Carl, now twenty, had forgotten the past life entirely, although Carl did not explicitly say so.

 

Carl often expressed a feeling that he would not live a long life. It was as if he knew the consequences of his past actions and the karmic results from his previous life. At the time of his death, Carl was working for British Rail. On 2 August 1995, Carl was at the Grangetown rail yards with a coworker named Gary Vinter, who had a history of mental problems and violence.

 

During their workday, an altercation occurred between Carl and Gary Vinter. The exact details of what led to the argument are not fully known, but the confrontation escalated quickly and tragically.In the heat of the argument, Gary Vinter pulled out a knife and stabbed Carl multiple times. The attack was brutal and relentless; Carl was stabbed a total of 37 times. Despite efforts to save him, Carl bled to death from his injuries.

 

Gary Vinter was initially sentenced to twelve years in prison, which was later reduced to nine years on appeal. Gary Vinter showed no remorse after stabbing Carl Edon. However, Vinter's violent tendencies continued, and he was later sentenced to life in prison after murdering his wife.

 

Carl's death had a profound impact on his family and friends. His girlfriend, Michelle Robertson, was pregnant with their second child at the time of his murder. She later named their daughter Carla in memory of Carl.

 

Carl's parents, James and Valerie Edon, were devastated by the loss of their son. They had already grappled with the complexities of Carl's reincarnation claims and the media attention it brought. His tragic death added another layer of grief and complexity to their lives.

 

One of the most striking aspects of Carl's death is the eerie coincidence with his claimed past life. On the day of his death, Carl had been working in an area that was bombed by a German plane during World War II—the same plane that was later discovered to have crashed near Middlesbrough, with the remains of Heinrich Richter found in 1997.

 

The proximity of Carl's murder to the area bombed by the plane and the similarity in the routes taken by both Carl and Heinrich Richter to their deaths added an uncanny dimension to the case. Carl and Heinrich Richter died within meters of each other, fifty-three years apart.

 

Other Information:

Despite the compelling evidence, Stevenson considered the case unsolved since Carl had remembered his plane being a Messerschmitt, not a Dornier, and his own name as Robert, not Joachim or Heinrich as the Dornier crew were named. Another crucial discrepancy was that Carl recalled his plane crashing into a window, not a balloon cable.

 

Reincarnation researcher James G. Matlock pointed out that Richter is known not to have been the pilot, but the bombardier, and that it is not known for certain that his leg was severed. Both Stevenson and Matlock caution against facial features being used in a ‘diagnostic’ way in identifying cases, except in interethnic cases or unusual facial features such as birthmarks.

 

In his report, Stevenson expresses regret for his delay in investigating; "This case, perhaps more than any other I have studied, shows the great importance of reaching a case when the subject is young and still talking about a previous life … The two delays – first in our learning about the case and second in not pursuing its investigation – may have caused the loss of much valuable detail. I particularly regret the loss of the sketches that Carl Edon made when he was between the ages of 2 and 4."

 

Carl's parents, who were devout Christians and initially skeptical of reincarnation mentioned in Buddhism, eventually came to believe that their son was rebirthed from a wartime enemy bomber pilot.

 

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Japanese Katsugoro reincarnation case:

 

Researcher Ikeda Kanzan, (Feudal lord and scholar, Japan)

Researcher Okado Denhachiro, (High-ranking samurai and Japanese official, Japan)

Researcher Hirata Atsutane, (Independent researcher and scholar, Japan)

 

A verified reincarnation case in Japan. [The boy who remembered his past life mother's name.]

 

The nineteenth-century Japanese case of Katsugoro is one of the best-documented classical cases of the reincarnation type. When he was eight years old, Katsugoro started to tell his family about having lived before in a nearby village as a boy named Tozo, who had died five years before he was born. Many of his statements were verified, and when he was taken to the village, he convinced Tozo’s parents that he was indeed their son reborn. This case inspired Ian Stevenson to begin research on reincarnation phenomena in the 1960s.

 

Katsugoro was born on October 10, 1815, in Nakano village (present-day Higashi Nakano, located about 34 kilometers west of Tokyo). He was the second son of a farmer named Genzo. His mother was named Sei, and his grandmother was Tsuya.

 

Some Statements by Katsugoro:

- "Brother, where did you come from before you were born to our house?" (Katsugoro asked his brother)

- "I used to be a son of Kyubei, named Tozo."

- "I was a child of Kyubei in Hodokubo village, and my mother was named Oshizu. When I was small, Kyubei died, and in his place came a man named Hanshiro. He loved me very much, but I died when I was six. Later I entered mother’s womb and was born again."

- "Please take me to Hodokubo village, where Hanshiro lives. I want to see my parents there."

- "When I died, I felt no agony. After that, however, it was a little agonizing for a while, and then the agony was completely over."

- "When my (dead) body was pushed hard into a coffin, I (in next life’s body) popped up and stayed aside. When people brought the coffin to a hill to bury it, I was on the white cloth covering it."

- "An old man appeared with long white hair wearing a black kimono, saying, ‘Come here.’ I followed, going up to a place which I didn’t know where it was. Then, I was in a beautiful field and played."

- "Flowers were in full bloom, and when I tried to break off a twig, a small crow appeared and threatened me greatly. When I remember this, I still feel scared."

- "I’m not afraid of my death, either. The moment of death was not as agonizing as it may have appeared to others. After I died, I didn’t become hungry, didn’t feel hot nor cold. It was not very dark, even at night. No matter how long I walked, I didn’t get tired. When I was with the old man, I was afraid of nothing."

- "A god named Mitake-sama appeared and told me that ‘You don’t have to be afraid of death.’"

 

Past Life Memories:

When Katsugoro was eight years old, he was playing with his elder brother, Otojiro, and elder sister, Fusa, in the rice field. He asked them where they came from before they were born. His siblings did not know, but Katsugoro claimed he knew how he became a human. He said he used to be a son of Kyubei, named Tozo, who had died at the age of six.

 

Katsugoro's sister, Fusa, threatened to tell their parents if he did not behave. Eventually, their parents found out and asked Katsugoro to tell them more. Reluctantly, he shared that he was a child of Kyubei in Hodokubo village, and his mother was named Oshizu. He recalled that Kyubei died when he was small, and a man named Hanshiro took care of him. He died at the age of six and later entered his mother's womb to be born again.

 

Katsugoro slept with his grandmother, Tsuya, and repeatedly asked her to take him to Hodokubo village to see his parents there. Tsuya persuaded him to share more details, which he did, asking her not to tell anyone except his parents.

 

Katsugoro's Intermission Life Memories:

Katsugoro described what happened after Tozo's death. He said he felt no agony when he died, but there was some discomfort afterward. He recalled being pushed his dead body into a coffin and being present during his own funeral. He saw monks reading sutras but thought they were not genuine; he believed they were fake and only interested in money. He heard his parents (past life’s parents) and others talking and saw monks reading sutras, but he could not eat the food offered to the monks. However, he was able to enjoy the smell. He returned home and stayed on a desk, trying to talk to people, but he was unable to do so, and people did not respond. He said all his attempts to communicate with people failed.

 

Immediately, an old man with long white hair and a black kimono appeared to him and led him to a beautiful field where he played. The old man was very kind. He saw flowers in full bloom and a small crow that threatened him. The crow did not like him. He met a god named Mitake-sama. He stayed around for some time until the kind old man pointed to Genzo's house and said, "Born to that house." Katsugoro stayed under a persimmon tree for three days and then entered the house through a window, remaining at the wood-burning stove for another three days. He watched people, but they could not see him. He heard his mother talking with his father (present life’s parents) about leaving alone and going to a faraway place.

 

Katsugoro’s father, Genzo, commented on this event: "It was at the time of the new year, about ten months before Katsugoro was born. One night, my wife and I talked and decided that since we were in such poor condition with my mother and two children to support, my wife would go to Edo, the capital city, to work from the coming March. At that time, we didn’t reveal our decision to my mother, but in February, we talked about it to her, and in March, she went to Edo. However, when she realized she was pregnant, she took leave and came back. She must have conceived at the time of the new year, and after 10 months, Katsugoro was born. It is unbelievable that Katsugoro talked about this because it was the story just between us. At the time of the pregnancy and after that, I don’t remember any strange things happening."

 

Katsugoro further said that after his mother and father ended their discussion, he entered the womb of the mother.

 

Verification of Katsugoro's Past-Life Memories:

Tsuya asked other old ladies if they knew someone named Kyubei in Hodokubo village. One of them confirmed knowing Hanshiro and said that Kyubei had died 15 years ago. Other people also confirmed this. Then, on 7 January, an old man from Hodokubo village came and said: "I know Hanshiro of Hodokubo village very well. Kyubei was the name of the person who later came to be called Togoro. However, he died 15 years ago, and nobody knows a person named Kyubei. The second husband of Kyubei’s wife is called Hanshiro. I recently heard about a child who claimed to have been the child of Kyubei, named Tozo, who died at the age of six and was born in this house. The child’s story matches the facts greatly, so they were curious and wanted to know more about it and decided to send me here."

 

Katsugoro’s parents and grandmother told him what Katsugoro had said. Puzzled, they parted, and the old man went back to Hodokubo village. Now many people became aware of Katsugoro’s story and came to see Katsugoro. When Katsugoro came out of the house, they teased him, calling him, “Hodokubo kid”. Feeling embarrassed, Katsugoro isolated himself at home. “That’s why I said not to tell anybody about my story. Things have become like this because you spoke about it,” complained Katsugoro to his parents.

 

After a while, Katsugoro’s desire to return to Hanshiro’s home grew stronger and stronger. He even cried all night, begging Tsuya to take him there, but when asked in the morning about it, he said he didn’t remember. These scenes happened every night until the grandmother said to Genzo: “Katsugoro’s desire to go to the place where Hanshiro lives is really strong. What he is saying will not be true, but I think I would like to take him to Hodokubo village. It would be inconsiderate for a man to do so, but for an old woman, it will be okay even if ridiculed.”

 

Genzo agreed, and on 20 January, Tsuya took Katsugoro to Hodokubo village, about 5.9 kilometers from Nakano village, beyond a mountain.

 

To Tsuya’s words, “Is this the house? Is that it?”, Katsugoro replied, “Not yet. Not yet,” and led the way.

 

At last, he announced, “This is the house.” He entered, Tsuya following. (Katsugoro had said that Hanshiro’s house was in the middle of three houses, which was correct.) Tsuya asked the people living there about the house owner’s name. ‘Hanshiro’ was the answer. When asked the name of his wife, ‘Shizu (Oshizu)’ was the answer. Although Hanshiro and Shizu had heard the story before, hearing it from Tsuya made them feel even stranger and sadder. They both shed tears. They held Katsugoro, gave a long look at his face, and said repeatedly: “You do look like Tozo when he was six.”

 

While being held, Katsugoro pointed to the roof of a tobacco shop opposite Hanshiro’s house, saying, “That roof was not there before. That tree was not there, either.” All this was true, which deeply surprised everyone even more. Hanshiro’s relatives came to see Katsugoro, and one of them was the nursing mother of the younger sister of Kyubei. She said, “This boy even looks like Kyubei,” and broke down in tears.

 

Katsugoro and Tsuya came back to Nakano village on that day, but after that, Katsugoro repeatedly said, “I want to go back to Hodokubo village. I want to visit the grave of Kyubei.” Genzo turned a deaf ear to Katsugoro’s begging, but on 27 January, Hanshiro came to Genzo’s house to greet him. He asked Katsugoro if he would like to go to Hodokubo village, which delighted Katsugoro, as he wanted to visit the grave of Kyubei. He went to Hodokubo village with Hanshiro and came back in the evening. Then, Katsugoro asked Genzo to take him to Hodokubo village and ask them to become relatives.

 

Katsugoro's story matched the facts, and later, almost all of his statements were verified. For example, he correctly identified Hanshiro's house and provided details about the village that only someone who had lived there would know. These investigations and the corroboration of Katsugoro's statements by multiple sources, including Hanshiro, Oshizu, and other villagers, provided strong evidence for the authenticity of his past-life memories.

 

Other 3 Main Investigations:

In February 1823, Ikeda Kanzan, a retired feudal lord and renowned scholar, visited Katsugoro's house to listen to his story. Katsugoro was intimidated and speechless, so his grandmother Tsuya narrated the story. Kanzan published Tsuya's narrative in March 1823 as "Katsugoro Saisei Zensei Banashi" (Past-Life Story of Katsugoro).

 

As a result of Ikeda's publication, Katsugoro's story became widely known. Okado Denhachiro, a high-ranking samurai and Japanese official, investigated the case and submitted an official report to his superior. The report provided detailed information on the two families, Katsugoro's past-life memory claims, and the origins of the story.

 

Hirata Atsutane, a Japanese scholar, learned about Katsugoro and interviewed him and his father Genzo in April 1823. He published "Katsugoro Saisei Kibun" (Record of the Rebirth Story of Katsugoro) in June 1823, compiling Katsugoro's narratives and adding his scholarly observations.

 

Writers and scholars of the period became aware of the story, and at least nine significant works reprinted or recounted one or more of the three sources of Katsugoro's narrative. Lafcadio Hearn translated the story into English and published it in 1897, which Ian Stevenson included in his 1960 review of past-life memory claims.

 

Katsugoro showed remarkable courage and lack of fear toward death. He was not afraid of ghosts or evil spirits and showed no fear when a mentally ill man named Genhichi was dying. He said he was not afraid of his own death and described the moment of death as not agonizing. He also said that a god named Mitake-sama, who appeared to him, advised him not to fear death.

 

Hirata Atsutane described Katsugoro as an ordinary but intelligent child who liked boisterous play and courageous deeds. He showed a desire to be a samurai. Matsuura Seizan, a feudal lord, reported that Katsugoro looked sullen, had red hair, a long face, and was dark-skinned but decent-looking and clever.

 

Other Information:

In 1825, Katsugoro became a student of Hirata Atsutane and studied for at least a year. He married twice, adopted a child in 1854, and died in 1869 at the age of 54 (55 in the traditional Japanese manner of counting one's age). Katsugoro led an ordinary life as a village farmer where he was born. The story of Katsugoro lingered for a long time in Hino City. In 2006, a research group investigated Katsugoro's narrative for the Hino City Museum of Local History. The group included Katsugoro's and Tozo's relatives and made many remarkable discoveries, including a note recording Oshizu's words.

 

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Indian Ramdas reincarnation case:

 

His Imperial Majesty Muhammad Aurangzeb Alamgir I, Emperor of Hindustan. (1658 to 1707)

 

A verified reincarnation case in India. [The toddler who proved his past life claims to a powerful emperor.]

 

In the late 17th century, under the rule of Mughal Emperor Aurangzeb (1658-1707), in the 40th year of Emperor Aurangzeb's reign, a captivating event occurred in the small Indian village of Bhakar. A young boy named Ramdas claimed to remember a past life, drawing the attention of the emperor himself.

 

Rawat Sukharam, a respected village headman in Bhakar, had a long-standing enmity with another man in the village. One fateful day, this rivalry turned violent, and Sukharam was brutally attacked. He sustained severe injuries on his back and at the root of his ear, ultimately succumbing to his wounds. The news of his death sent shockwaves through the tight-knit community.

 

A few months later, a son was born to Sukharam's son-in-law, and named Ramdas. As Ramdas grew older and began to speak, he made astonishing claims. He stated that he was, Rawat Sukharam and provided detailed information about Sukharam's life that a young child should not have known. He accurately described Sukharam's home, his family, and various other events from his past life. The villagers were taken aback by the precision of Ramdas's recollections, and word of the extraordinary case spread far and wide. Furthermore, there were peculiar birthmarks on his body—one on his back and another at the root of his ear. These marks bore a striking resemblance to the fatal wounds suffered by the late Rawat Sukharam.

 

Eventually, the story reached the ears of Emperor Aurangzeb. Intrigued by the tale of the boy with past-life memories, the emperor summoned Ramdas and his family to his court. Although Aurangzeb was a Muslim and did not share the belief in rebirth, he had an open mind, was curious, and wanted to uncover the truth behind the child's claims.

 

At the imperial court, Ramdas was interrogated by the emperor himself. Aurangzeb listened intently as the boy recounted details of his supposed past life as Rawat Sukharam. The emperor then ordered an investigation, sending his officials to Bhakar to verify Ramdas's statements. They returned with confirmation that the information provided by the boy was indeed accurate.

 

The correspondence between Ramdas's birthmarks and Sukharam's fatal wounds further bolstered the case for reincarnation. Emperor Aurangzeb, satisfied with the evidence presented, officially recognized the authenticity of Ramdas's past-life memories. The case was meticulously documented in the Persian chronicle, Khulusat-ut-Tawarikh, ensuring its preservation for future generations.

 

The Ramdas reincarnation case is notable for several reasons. It is one of the oldest well-documented cases of its kind in India, with official records dating back to the 17th century. Moreover, it features two common elements found in many reincarnation cases worldwide: memories of a violent death and the presence of corresponding birthmarks. Lastly, the fact that the case was investigated and verified by an independent party—in this instance, a powerful emperor and his officials—lends it an extra degree of credibility and historical significance.

 

Emperor Aurangzeb, born Muhi al-Din Muhammad in 1618, was the sixth Mughal emperor, ruling over Hindustan (present-day India, Pakistan, Afghanistan, and Bangladesh) from 1658 until his death in 1707. He is known by his regnal name, Alamgir I, meaning "Conqueror of the World." Aurangzeb's reign marked the greatest territorial extent of the Mughal Empire, with its boundaries spanning nearly the entire Indian subcontinent. This reincarnation case involving Ramdas occurred in the 40th year of Emperor Aurangzeb's reign, which corresponds to the year 1699.

 

 

French Laure Raynaud reincarnation case:

 

Researcher Gaston Durville, Physician, (Independent researcher and scholar, France)

 

A verified international reincarnation case in France. [The girl who rejected Christian teachings and remembered her past life in Italy.]

 

This is a verified international reincarnation case. In the French village of Aumont, near Amiens, a girl named Laure Raynaud was born in 1868. From her earliest days, Laure was unlike other children. She rejected the teachings of the Roman Catholic Church, insisting that people did not go to heaven or hell after death but were reborn in another body on Earth. She said Christianity is useless. She mentioned that there is something called rebirth, and she knows it from her own experiences. She did not like going to church. Her parents, devout Catholics, were bewildered by her beliefs and often had to force her to attend mass. Laure's conviction in rebirth was unshakable and she said that what her parents believe is wrong and false.

 

Notable Statements by Laure Raynaud:

- "Instead of going to heaven or hell following death, people are reborn in another body on Earth."

- "I lived in a hot, sunny country, probably Italy, in a very large two-story house with many tall arched windows and terraces above and below, in a sloping park with old trees."

- "I was chronically ill with a chest disease that made me cough frequently."

- "I died when I was about 25 years old."

 

Investigations, Recognitions and Verifications:

At the age of 17, Laure decided to pursue a career as an alternative healer. She had learned a form of hypnosis and moved to Paris, where she was employed by a physician named Dr. Gaston Durville. It was during her time in Paris that Laure began to share her past life memories with Dr. Gaston. She described a life in a hot, sunny country, likely Italy, where she lived in a large two-story house with tall arched windows, a terrace around the house, and a smaller terrace on top. She remembered being chronically ill with a chest disease that made her cough frequently and dying when she was about 25 years old.

 

Dr. Gaston was initially skeptical about Laure's story but listened intently. He was intrigued by the details she provided and decided to investigate further. In March 1913, Dr. Gaston sent Laure to treat a wealthy patient in Genoa, Italy. As the train approached Genoa, Laure felt a sense of familiarity, as if she had traveled through this countryside before. She came to feel that this was where she had lived in a past lifetime.

 

In Genoa, Italy, Laure shared her past life memories and inquired whether there was a house in the area that matched her description. She was taken to a house that one of her hosts thought might be the one she was describing. Once there, Laure said this was not the house she remembered, but she thought her past life home was nearby. They drove further until they came to a mansion that Laure recognized as hers. The building perfectly matched the description she had given to Dr. Gaston in Paris, France. It had large arched windows, a terrace surrounding the house, and a smaller terrace on the roof.

 

Even more impressively, after seeing her past life home, Laure recalled a new, specific memory. She was certain that, in her previous life, her body had not been buried in the cemetery but inside the church. This memory too turned out to be accurate. Dr. Gaston investigated her claim through church records, discovering that the mansion belonged to Benjamino Spontini, and his wife, Giovanna, had indeed been buried in a private ceremony inside the church at Notre-Dame-du-Mont. The records confirmed that Giovanna Spontini was laid to rest there, just as Laure had remembered. Giovanna Spontini had died in 1809 in Genoa, Italy. The recognition of the house and the recall of the burial place were consistent with the life of Giovanna Spontini.

 

This case also represents a change in religion from one incarnation to another. Giovanna Spontini was given the honor of being buried in the church at Notre-Dame-du-Mont in a private ceremony, indicating that she was a highly regarded Christian. In contrast, Laure rebelled against the Roman Catholic Church ever since she was little. She directly refused Christian teachings, saying they are false. She had to be forced to go to church by her parents and claimed that after death, people did not go to heaven or hell but would rebirth in various bodies. As such, a prominent Christian in a prior incarnation returned with innate knowledge of rebirth.

 

Laure's past life memories and her belief in reincarnation significantly influenced her worldview and professional choices. Her rejection of Christian teachings and her insistence on the reality of reincarnation were consistent throughout her life. Dr. Gaston played a crucial role in verifying Laure's memories through church records and other investigations. Dr. Gaston eventually published a report on the case.

 

The Laure Raynaud case is a compelling example of how past life memories can influence a person's beliefs and actions in their current life. It provides evidence for the phenomenon of reincarnation and the potential for changes in religion, nationality, and ethnic affiliation across lifetimes.

 

 

 

 

 

 

 

 

 

 

American Wayne Peterson reincarnation case:

 

Dr. Walter Semkiw, Physician and Reincarnation Researcher, (Society for Scientific Exploration SSE, United States of America)

Researcher Wayne Peterson, (Independent researcher and U.S. diplomat, United States of America)

 

A verified international reincarnation case in United States of America. [The American diplomat who saw his past life in Italy, Europe, in a vision shown by a divine being named Maitreya.]

 

This is a verified international reincarnation case. Wayne Peterson grew up in the 1940s in rural Wisconsin, outside of Green Bay, United States of America. As a child, he began having subtle memories of past lives, though he didn't realize that rebirth was the basis for these memories.

 

As a small boy, when people asked him what his name was, Wayne would refuse to tell them, insisting that he had a better name which identified "the real me." This led to a battle of wills between his parents and him for years. When his parents would say, "His name is Wayne," he would immediately say that it was not. His mother would often challenge him to provide another name, but he could never remember what his name should be, although he knew that he had another name.

 

Discovery of His Past Life Name:

It was not until Wayne was twelve years old that he decided his real name was Francesco Foscari. This name was not fetched from thin air; for several years, the name Foscari floated around in his head as a word. Eventually, he put it together with Francesco because it sounded right. He had a deep emotional attachment to the name. As a young teenager, Wayne was determined that when he became an adult, he would officially change his name to Francesco Foscari.

 

Wayne relates that the years went by, and after he joined the U.S. diplomatic service, he traveled to Venice, where he experienced distinct feelings of déjà vu, feelings that he had been there before.

 

Though Wayne never took an art lesson in his life, he found he could create beautiful paintings. His artwork focused on scenes of Venice, reflecting his past lifetime as Francesco Foscari. Wayne even painted the walls and ceilings of his home to create his own Venetian palace.

 

He was particularly good at depicting the architecture of classic buildings, though for some reason, he chose to only paint scenes of Venice. When friends asked why all of his artwork involved Venetian scenes, Wayne could not provide an explanation.

 

One of Wayne's paintings from the 1980s features the Doge’s Palace in Venice, where Francesco Foscari lived for a period of time. Wayne painted this scene from his own past lifetime as Foscari, though he was not aware of the past life connection when he created this painting.

 

Angelic Being Maitreya:

A breakthrough came in 1990 when Wayne, over 40 years after his initial attraction to the Italian name Foscari, received a telepathic communication from an angelic being named Maitreya. The angelic being Maitreya is one who had supernatural powers. Wayne has had experiences with this angelic being since the 1980s, as described in his book, "Extraordinary Times, Extraordinary Beings." Maitreya asked Wayne if he would like to see his past lifetime in Venice. Wayne said that he would.

 

Wayne then immediately saw scenes in his mind from a past incarnation as if he was watching a movie. He observed himself moving around in an old house but had no ability to use his will to direct his path in the house. It was as if he was on a ride, observing images from this past incarnation.

 

Details of the Vision:

Wayne distinctly saw the interior of a house that he had lived in. He realized that he was the man who owned the house and started experiencing the emotions that the man was feeling. He felt great sadness and somehow knew he would die that night. He saw himself wearing a long red brocade robe, which he later learned was the official attire of a Venetian senator.

 

Wayne then looked out a window of the building and saw that he was on the second floor of a huge house that ran alongside a small, funnel-shaped canal, which emptied into a very large waterway, presumably the Grand Canal of Venice. Wayne then moved down a hallway and looked out a window that had a view of the rear of the property. He saw that a wall separated his house from a small street, which connected to a distinctive white arched bridge that crossed another small canal.

 

In the vision, Wayne also heard a woman speaking to him from the lower level of the house. He realized that she was speaking Italian and that he understood her, though in his present lifetime, Wayne doesn’t speak Italian.

 

Finding His Past Life Home and Identity:

After experiencing what appeared to be past lifetime in Venice, in a house on the Grand Canal, Wayne bought books on houses of Venice, focusing in particular on buildings located on the Grand Canal. After much searching, Mr. Peterson found the house he had seen in his visit, which was next to a funnel-shaped canal, which opened into the Grand Canal, and that featured a white arched bridge in the back. The house was exactly as Wayne had seen it in his past life memory.

 

Discovering Francesco Foscari:

Wayne was amazed when he found that the house was built by Francesco Foscari, a politician and a Doge of the Venetian Republic, who lived from 1373-1457. Wayne’s pronouncement to his parents, as a child, that his name was not Wayne, but Francesco Foscari, finally made sense.

 

[Additional Data: Francesco Foscari was the 65th Doge of the Republic of Venice from 1423 to 1457. His reign, the longest of all Doges in Venetian history, lasted 34 years and 6 months.]

 

Searching for Foscari's Tomb:

In a subsequent visit to Venice, Wayne tried to find the burial place of Francesco Foscari. Since Foscari was a Doge, a leader of the state, Wayne reasoned that Foscari would be entombed in St. Mark’s Cathedral, where other Doges were buried. Foscari, though, was not there.

 

Wayne was then intuitively led to the Franciscan Basilica di Santa Maria Gloriosa dei Frari, usually just called the Frari. This may be an influence of the angelic being Maitreya. Wayne walked up to the altar, where a red cord and sign prevented visitors from proceeding further. Despite the barrier, Wayne had the intuition that he would find the tomb of Francesco Foscari behind the altar. Wayne crossed the barrier and went behind the altar, where he indeed found Foscari’s tomb. Therefore, the Wayne Peterson reincarnation case was verified through several pieces of compelling evidence.