British Ada Kay reincarnation case:

 

Researcher A.J. Stewart, Writer and Playwright, (United Kingdom)

 

A verified reincarnation case in United Kingdom. [The English woman who said she had once ruled Scotland as King James IV.]

 

Ada F. Kay, also known as A.J. Stewart, was born on March 5, 1929, in Tottington, Lancashire. She grew up in Lancashire and had a successful career as a dramatist in London, working for the BBC. One of her notable works was the play ‘The Man from Thermopylae,’ which received critical acclaim and was featured in the 1961 Edinburgh Festival. She married and took her husband's surname, Stewart, which she retained even after their amicable divorce eight years later.

 

Past-Life Memories and Recognitions:

From her earliest childhood, Ada Kay experienced vivid and recurring memories that seemed to originate from a life she had not lived in her current birth. These memories were not mere dreams but detailed and emotionally charged recollections of being on a muddy battlefield, surrounded by the chaos of war, and ultimately being killed by soldiers wielding swords, spears, and polearms. These memories were so intense that they left a profound impact on her, causing her to question her identity and her place in the world.

 

As she grew older, Ada Kay found herself increasingly confused by her circumstances. She wondered why she was a girl when her memories suggested she had been a man in her past life. She was curious about the transition from being a man in her previous life to being a woman in the present. She was perplexed by the fact that her surname was not Stewart, a name that resonated deeply with her. Additionally, she felt a sense of displacement, wondering why she lived in a small house rather than a grand castle or palace, as her memories suggested she should.

 

These memories and feelings of displacement persisted into her adulthood. When Ada Kay first visited Scotland, she experienced a powerful sense of recognition. The landscape, the castles, and the history of the country felt deeply familiar to her, as if she had been there before. This sense of familiarity was so strong that she described feeling a "gigantic gladness to be home" when she saw the River Tweed, the Bass Rock, and Edinburgh Castle for the first time.

 

Her past-life memories became even more vivid when she began researching the life of King James IV of Scotland for a play she intended to write. The night before her visit to the site of the Battle of Flodden, where King James IV was killed in 1513, Ada Kay experienced a traumatic flashback of being hacked to death by English spears. She dreamed vividly of the battle and the king's death, feeling the pain and terror of that moment as if it were happening to her.

 

These memories and recognitions were not just fleeting impressions; they were detailed and consistent, often including specific events, objects, and procedures that Ada Kay could not have known from her own life or education. This led her to understand that she is indeed the rebirth of King James IV, and she dedicated much of her life to exploring and verifying these memories.

 

In 1970, she published "Falcon," an "autobiography" of King James IV under the pen name A.J. Stewart. The book reflected known historical facts about James IV but also included surprising new revelations, such as the claim that James III of Scotland was a homosexual and that James IV had built his warship, the Great Michael, to sail it up the River Thames and bombard the royal palaces in London.

 

[Additional Data: James IV (17 March 1473 – 9 September 1513) became King of Scotland at age fifteen after his father, James III, died in the Battle of Sauchieburn in 1488, following a rebellion in which young James served as the figurehead. Born at Stirling Castle, he was the eldest son of James III and Margaret of Denmark and held the title of Duke of Rothesay from birth. During the rebellion, the rebels claimed they removed James to protect him from his father, who was surrounded by malicious pro-English advisors. On 11 June 1488, the royal and rebel armies clashed near Stirling in the Battle of Sauchieburn, marking the height of the conflict. The royal forces were defeated, and King James III was killed, even though the young Duke of Rothesay had explicitly ordered that his father should not be harmed. After the royal forces were defeated and James III was killed, James IV felt deep remorse for the indirect role he played in his father's death and sought to atone for this sin by performing penance. He wore an iron belt around his waist, next to his skin, adding more weight each year as a symbol of his guilt throughout his life.]

 

Other Information:

One of her notable statements is, "It was the 1960s, and most women dressed like medieval men." Ada Kay later wrote an autobiography of her own 20th-century life, ‘King's Memory’ (Originally published under the name ‘Died 1513 – Born 1929’). This book did not receive much attention, and The Scotsman's reviewer concluded that there was little there to interest the general reader.

 

Ada Kay was one of the founder members of the Scottish Society of Playwrights, which was established after a meeting called by Hector MacMillan, Ena Lamont Stewart, and John Hall in September 1973. She worked with Ian Brown and Hector MacMillan to draft its constitution, which was adopted in November 1973.

 

In the 1980s, Ada Kay strongly opposed the redesign of the Flodden battlefield site and car park. She believed that the site of her past-life death was being desecrated and wrote letters to the Chief Planning Officer expressing her concerns. Her opposition gained media attention, with articles in the Scotsman and other newspapers discussing her claims and the controversy surrounding the redesign.

 

Ada Kay lived in Edinburgh for much of her adult life and became a familiar figure in the city. She was known for her distinctive appearance, including hennaed hair and ankle-length robes. She had a grand Georgian drawing room where she featured a replica set of the Honours of Scotland in a glass case. Her dining preferences included pig's trotters and a range of single malt whiskies.

 

In 2017, Ada Kay moved to Belleville Lodge Care Home in Edinburgh. She passed away on June 13, 2024, at the age of 95. Her obituary in the Scotsman highlighted her complex personal history and her belief in being the reincarnation of King James IV. The reincarnation case of Ada Kay (A.J. Stewart) is a fascinating story that combines historical research, personal memories, and a deep connection to Scotland.

 

 

 

 

Indian Prabhu reincarnation case:

 

Officially investigated by the Government of India, Government of Rajasthan (Bharatpur).

 

A verified reincarnation case in India. [The 4-year-old whose past life story surprised Indian officials.]

 

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

A four-year-old Indian boy named Prabhu Khairti claimed in 1923 that he could remember a past life in a different town in India. The boy’s statements were recorded and included the following details:

 

“In my past life, I was Harbux Braham from the village of Hatyori in Bharatpur. I had three brothers, and one died before me. I had two sons, Ghure and Sham Lal, and two daughters, Kokila and Bholi, who were married respectively to Khamet of Kherli and Godhai of Navar. I had taken some money in consideration of the marriage of the former, but gave away the latter without any money. I had a home in Hatyori, with Swarupa Jat's house adjoining mine. Swarupa Jat had a son and a daughter. There was a raised pathway paved with stones leading to my house. There was a pukka tank with a building, and over the building, there was a domed cenotaph. There were two houses in the tank, one above the other. In Hatyori, there were the following drinking water wells: a) Panhariwali, which had two pipal trees; b) Kankarwala, which had plum trees; and c) Mooliawala, which had mango trees. I had as my yajman a man named Gujar from the village of Bhore. There is an inscription on a fortress in Hatyori with a serpent on it. In the tamine year of Sambat 1934, I was in my village of Hatyori, and I had a pair of bullocks with which I cultivated my fields. I died during my father's lifetime in a bungalow outside my village. My wife's name was Ganjo (which means bald-headed). My father's name was Munde, and my maternal uncle was from Bargawan. My father-in-law lived in Burhiwan. Once, Moola Jat fell into my well, and I managed to save his life by pulling him out.”

 

Officials from the Bharatpur state government investigated these claims. The boy made 36 statements, of which 34 could be checked. Out of those, 29 were verified and 5 did not match properly. Some of the details were unusual, like the boy saying his wife’s name was Ganjo. The investigation found that her real name was Gaura, but because she was slightly bald, she was nicknamed Ganjo, which means "bald-headed. However, owing to the strength of the verified statements and evidence, this reincarnation case has been officially documented as a verified case of reincarnation.

 

 

Turkish Cemil Fahrici reincarnation case:

 

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

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

 

A verified reincarnation case in Turkey. [The Muslim child who was born with a bleeding birthmark.]

 

Islam is the predominant religion in Turkey. This rebirth story comes from a Muslim family within the Islamic faith. People of the Islamic faith do not believe in reincarnation. In the city of Antakya, Turkey, an interesting case of reincarnation unfolded, capturing the attention of renowned researchers like Dr. Ian Stevenson. The story centers around Cemil Fahrici, born in 1935, who claimed to be the reincarnation of Cemil Hayik, a notorious bandit who met a dramatic end in the same year.

 

Cemil Fahrici was born to Mikail Fahrici and Meryem Fahrici. Mikail was an agricultural laborer, and Meryem had been previously married with a son named Sabri from her first marriage. Cemil had an older sister, Besime, who was about 6 or 7 years older than him.

 

The night before Cemil's birth, Mikail saw a dream. In this dream, a distant relative named Cemil Hayik entered his house. This dream was significant because Cemil Hayik had recently died under dramatic circumstances.

 

Notable Statements of Cemil Fahrici:

- "I am Cemil."

- "Don't call me Dahham." (Bursting into tears when called by other names)

- "I was married."

- "My wife's name was Hamama."

- "My sisters were Rüzane, Nazire, and Fevziye."

- "A platoon of French police surrounded our house, and since we fought back energetically, they poured gasoline on the house and set it on fire. I saw that we were doomed, and so I told my brother to close his eyes. When he did as I asked, I shot him. Then I put the butt of my rifle on the ground and the muzzle at my throat. I released the trigger with my toe. That was my end... But here I am back on earth again. They say I was born the day after my suicide..."

 

The Life and Death of Cemil Hayik:

Cemil Hayik was born around 1912 in the village of Kaharnub, near Antakya. Kaharnub lies in the mountains about halfway between Antakya and the smaller town of Samandag. Cemil Hayik's religion was Islam. His father, Mehmet Hayik, was also a bandit, and Cemil followed in his footsteps. In about 1932, two men ravished two of Cemil Hayik's sisters, leading Cemil to kill the rapists. This act turned him into a fugitive, and he became a celebrated bandit, robbing travelers on the isolated roads between Antakya and Samandağ.

 

In 1935, the French police, who then ruled the Turkish province of Hatay, surrounded Cemil Hayik and his younger brother Ibrahim in a house. A fierce shoot-out ensued, during which the police set the house on fire. Inside, Cemil Hayik shot his brother and then himself, with the bullet entering under his chin and exiting through the top of his skull. The bodies were displayed publicly in front of the Court House in Antakya, making Cemil Hayik a folk hero among the Arab minority. The interval between Cemil Hayik’s death and Cemil Fahrici’s birth was, 3 days.

 

Birthmarks and Early Memories:

Cemil Fahrici was born with a prominent birthmark on the right side of his neck under his chin, which bled like a wound at birth and required stitching. This birthmark corresponded to the entry wound of Cemil Hayik's fatal gunshot. Later, researchers discovered a second birthmark on the top of Cemil's head, corresponding to the exit wound.

 

Meryem Fahrici, the mother of Cemil Fahrici, said that when Cemil Fahrici was born, an area under his chin bled like a wound. They took him to the hospital, where the area was stitched, but it did not heal for about a month. Sabri Fahrici and Besime Fahrici Erkek, Cemil Fahrici’s older siblings, both recalled that he had been born with a bleeding birthmark on his neck.

 

From the age of two, Cemil Fahrici began speaking about the life and death of Cemil Hayik. He described the events "bit by bit," including details about the final shoot-out and his suicide. He insisted on being called "Cemil" instead of his given name, "Dahham," and would burst into tears when called by other names.

 

Recognitions and Behavior:

Cemil Fahrici recognized members of Cemil Hayik's family when he met them at around 5 or 6 years old. He accurately gave the names of Cemil Hayik's sisters—Rüzane, Nazire, and Fevziye—and recognized a photograph of Cemil Hayik.

 

His behavior also aligned with that of Cemil Hayik. He exhibited animosity toward policemen, throwing stones at them and playing with sticks as if they were rifles. He had nightmares about the previous life up to the age of 6-7 and developed a phobia of blood, experiencing headaches in its presence.

 

Cemil's parents thought he was the rebirth of Cemil Hayik, influenced by the dream and the birthmarks. Cemil Hayik's family also became convinced and tried to persuade Cemil's parents to let them adopt him, believing he was their son reborn. The case was widely known in the community, and many people went to see the newborn Cemil due to his birthmark and the announcing dream.

 

Investigation and Verification:

Dr. Ian Stevenson and Reşat Bayer extensively investigated the case, conducting interviews with Cemil Fahrici, his family, members of Cemil Hayik's family, and individuals involved in the shoot-out. They verified the birthmarks and the correspondence between Cemil Fahrici's statements and the known facts about Cemil Hayik's life and death.

 

Rüzane Hayik Yıldırım, Cemil Hayik's sister, and Haydar Elçi, an ex-member of the French gendarmerie, provided concordant testimony about Cemil Hayik's wounds and the shoot-out. Other informants, including family members and acquaintances, confirmed various details of Cemil Fahrici's statements and behavior.

 

Other Information:

Cemil Fahrici continued to live a healthy and tranquil life, prospering as a baker. He married and had a family of his own. When researchers met him again later, he claimed to have forgotten none of the memories about the life of Cemil Hayik, although he admitted that some details had faded over time. The case of Cemil Fahrici presents a fascinating exploration of reincarnation claims, with compelling evidence in the form of birthmarks, early memories, recognitions, and behavioral correspondence.

 

 

American Erin Jackson reincarnation case:

 

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

 

An unverified reincarnation case in United States of America. [The girl who was a boy in her past life and disliked modern America.]

 

In 1969, in a town in Indiana, United States of America, a girl named Erin Jackson was born. Her parents, Marilyn and her husband, were conventional Protestant Christians who did not believe in reincarnation. However, when Erin was around three years old, she began to talk about a past life that she seemed to remember vividly. This marked the beginning of an intriguing case that would later be documented by Dr. Ian Stevenson, a renowned researcher in the field of reincarnation.

 

Erin Jackson's memories of a past life started when she was about three years old and continued for about a year, ending when she was four. During this time, she made frequent references to a life she had lived as a boy named John. She spoke about this past life with such detail and conviction that it caught the attention of her mother, Marilyn Jackson.

 

Notable Statements and Behaviors:

- "When I was a boy, I had a black dog and a white cat."

- "When my name was John, I went to a lake and I floated my big boat."

- "It was lots better when there were horses. These cars are awful. They’ve just ruined everything."

- "When I was a boy, I had a brother called James."

- "James had a strong preference for wearing black clothes and even wanted to wear black underwear."

- "I had a kind stepmother who loved me and treated me well."

- "I wish I were a boy. Why couldn’t I have been a boy?"

 

Erin often said things like, "When I was a boy, we had a black dog and a white cat," or "When my name was John, we went to a lake and I floated my big boat." She mentioned having a brother named James who had a strong preference for wearing black clothes, even wanting to wear black underwear. She also spoke of a kind stepmother who loved her and treated her well.

 

One of the most striking aspects of Erin's case was her behavior, which was more typical of a boy than a girl. She insisted on wearing boys' clothes and preferred activities that were culturally expected of American boys. For example, she liked to build with toy blocks rather than play with dolls, and her favorite outdoor activities were climbing trees and fishing. She wanted to learn to play baseball and was angry when she found out she could not become a Cub Scout.

 

Erin's preference for boys' clothes was so strong that when she began to learn swimming, her mother bought her two-piece bathing suits, of which Erin regularly wore only the bottom part. To prevent this, her mother eventually bought her one-piece bathing suits. Erin seemed to feel humiliated when her mother insisted on her wearing a dress; she much preferred jeans and slacks. Even at the age of ten, she was wearing a dress only about three times a year, and she required that such dresses as she did wear not have noticeably feminine features, such as lace or ruffles. She also wanted her hair kept short until she was about nine years old.

 

Erin would sometimes say, "I wish I were a boy. Why couldn’t I have been a boy?" At age eleven, when Dr. Ian Stevenson met her, she seemed to be developing more behaviors considered feminine in America.

 

Erin mentioned no place names or other details sufficient to solve the case, but she did provide some clues about the time period of her past life. She frequently complained about how ugly America had become from billboards, telephone poles, and an overabundance of cars. She would say, "It was lots better when there were horses. These cars are awful. They’ve just ruined everything." Based on such statements, Dr. Stevenson placed the life as ending before 1930.

 

Erin's parents had a conventional Protestant Christian background and did not believe in reincarnation at the time she began speaking about a previous life. Marilyn Jackson appears to have known almost nothing about the subject at that time. Later, she read something about it and began to believe in reincarnation, but Erin's father remained a disbeliever. By 1980, Marilyn Jackson had read a few popular books on the subject, but no one could classify her as a propagandist for it.

 

Investigations:

Dr. Ian Stevenson learned about this case when Erin Jackson’s mother, Marilyn Jackson, wrote to him about it in 1980. After exchanging letters with Marilyn Jackson, he arranged to meet her and Erin at the town in Indiana where they resided. They had a long interview there in the summer of 1980. Erin’s father did not participate in this meeting; according to Marilyn Jackson, he could have added nothing to what she remembered.

 

Marilyn Jackson herself had to remember events of some years back, because Erin had stopped speaking about the previous life when she was about four years old. Her references to it had continued for about a year only, a shorter time than that during which most subjects of these cases speak about the lives they seem to remember.

 

The case of Erin Jackson remains unverified due to the lack of specific place names or other details that could lead to the identification of the past-life identity. However, the case presents several elements consistent with other reincarnation cases documented by Stevenson. The early onset of memories, specific details, and behavioral patterns consistent with the past-life identity are common in reincarnation cases.

 

Erin's parents did not initially believe in reincarnation and showed only polite interest in her memories, which reduces the possibility of parental influence or encouragement. This strengthens the case as it suggests that Erin's memories were spontaneous and not induced.

 

Other Information:

Erin was a child of superior intelligence. Her mother said that she seemed to know how to read at the age of three, before anyone had taught her. She had a gift for drawing that Dr. Stevenson judged—after looking at some sketches she had made—unusual for a child of her age. She also composed poems that a much older person might have felt pleased to have written.

 

For a year, Erin spoke frequently—on average, once a week—about the previous life. From the age of about four on, she began to talk of it less and less frequently and finally stopped altogether; by the time Dr. Stevenson met her, when she was nearly eleven, she seemed to remember little of what she had said when she was three or four years old. Slight traces of the memories remained, however, so that when Dr. Stevenson was talking with her mother, Erin sometimes intervened with comments concerning them. Her associated masculine behavior persisted for four or five years after she stopped speaking spontaneously about the previous life. Residues of this behavior still remained at the time Dr. Stevenson met her, but she was then moving toward normal development as a girl.

 

 

 

Myanmar buffalo reincarnation case:

 

Government officials of Myanmar.

 

A verified reincarnation case in Myanmar (Burma). [The rich woman who sued a poor farmer for claiming her father was reborn as a buffalo.]

 

This story unfolded in a small town in the Monywa District of Sagaing Division, Myanmar, during the British colonial rule (1824-1948).

 

In the town, there lived a man named Maung Hla (a pseudonym) who was a moneylender. He was a rich, powerful and prominent figure in the town, known for his wealth and sharp business practices. He had a daughter named Mi Mi (a pseudonym), and they lived comfortably in their family mansion.

 

One day, Maung Hla lent 40 kyats to a poor farmer named U Ba (a pseudonym) from the same town. When Maung Hla asked for the repayment, U Ba insisted that he had already repaid the loan. U Ba had actually paid the loan in full. Maung Hla, however, pressed the farmer for more money. In his frustration, Maung Hla declared, "May I become a buffalo in your house if I have indeed asked for a double payment of the 40 kyats which you said you had already returned." Despite U Ba's pleas, Maung Hla forced him to pay the loan again.

 

Not long after this incident, Maung Hla suddenly fell ill and passed away. The cause of his death was not clear, but it was sudden and unexpected.

 

Soon after Maung Hla's death, a buffalo calf was born on U Ba's property. The farmer noticed that the buffalo calf was unusual, as it seemed to respond to human interaction more than other buffaloes.

 

One day, out of curiosity, U Ba called out to the buffalo calf using the name he used to address Maung Hla, "Saya, Saya, please come." To his surprise, the buffalo calf responded to the name and came to him. This incident made U Ba remember the oath that Maung Hla had taken, and he started to believe that the buffalo calf could be the reincarnation of the moneylender.

 

Behaviors:

The buffalo calf consistently responded to the name "Saya, Saya," which was the name U Ba used to address Maung Hla. Additionally, when Mi Mi, Maung Hla's daughter, visited U Ba's house once and called out "Shi, Shi," the name she used to address her father, the buffalo calf also responded to her.

 

Investigations:

News of the unusual buffalo calf spread throughout the town and in the Monywa District, and eventually, Mi Mi heard the rumors. Mi Mi believed it was a great shame for her status. Offended by the idea that her father could have been reborn as a buffalo, she decided to sue U Ba for defamation. The case went to court, and the judge decided to investigate the matter by summoning U Ba, Mi Mi, the buffalo calf, and witnesses from both sides.

 

Recognitions and Verifications:

During the court hearing, U Ba called out to the buffalo calf using the name "Saya, Saya," and the buffalo calf responded by going to him. Similarly, when Mi Mi called out "Shi, Shi," the buffalo calf responded by going to her. These recognitions were witnessed by everyone present in the court.

 

Based on the consistent responses of the buffalo calf to the specific names used by U Ba and Mi Mi, the judge concluded that U Ba was telling the truth. The judge accepted that the buffalo calf was indeed the reincarnation of Maung Hla and dismissed the case. All the events took place in a small town in the Monywa District of southern Sagaing Division, Myanmar. This is a reincarnation case that illustrates the doctrine of karma, where a man's dishonest sinful actions led to his rebirth as an animal.

 

 

Syria Sleimann Bouhamzy reincarnation case:

 

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

 

A verified international reincarnation case in Syria. [The boy who called his mother “sister”.]

 

This is a verified international reincarnation case. Syria is the 57th most populous country in the world and the 8th most populous in the Arab world. Damascus is Syria's capital and largest city. Syria is a Muslim-majority country, with most people adhering to Sunni Islam. This rebirth story unfolds in the Middle East, specifically in Syria and Lebanon, and was meticulously studied and documented by Dr. Ian Stevenson, a renowned professor and scientist from the University of Virginia.

 

The Life and Death of Said Bouhamzy:

Said Bouhamzy was a resident of Khriby, a small village in Lebanon. He was a well-respected member of his community and had a close-knit family, including a wife, five sons, and two daughters. Said also had a sister whom he was very fond of. He was a Muslim.

 

On June 8, 1943, Said met with a tragic end. He was involved in a severe truck accident that crushed his trunk and broke both his legs. He was rushed to the hospital, where he underwent two operations on his head and abdomen. Briefly regaining consciousness, Said sent for his wife and sons before passing away a few hours later.

 

The Birth and Early Life of Sleimann Bouhamzy:

Said Bouhamzy's sister lived in Syria. Just six months after Said's death, on December 3, 1943, his sister gave birth to a son named Sleimann Bouhamzy in Syria. As Sleimann grew older, he began to exhibit behaviors and memories that suggested a connection to his uncle, Said Bouhamzy.

 

Notable Statements of Sleimann Bouhamzy:

- "I visited Syria on horseback, wearing a distinctive Syrian costume."

- "I was stationed in Homs with the French Army when I heard the news of my son's birth. A good friend of mine gave him the name Hassan."

- "I remember the marriage of my cousin, Nejip Bouhamzy, and how I escorted the bride from the village of Mouktara to Khriby."

- "I was killed in a truck accident. I was taken to the hospital and underwent two operations, one on my head and another on my abdomen."

- "I briefly regained consciousness and asked for my wife and sons before I died."

 

Memories of a Past Life:

As a young child, Sleimann started recalling specific details about Said's life. He spoke of a time when Said had visited Syria on horseback, wearing a distinctive Syrian costume. He also remembered an occasion when Said, stationed at Homs in the French Army, heard the news of the birth of a son. A good friend of Said's gave the son the name Hassan.

 

Sleimann also had vivid memories of the fatal truck accident. He described how Said was taken to the hospital and how he briefly regained consciousness before dying. He recalled that Said had exonerated the driver of any malice in the accident.

 

Behaviors and Recognitions:

The names of Said's seven children were almost the first words Sleimann spoke, indicating that his memories of his past life were very strong and emerged at a very early age. One of the most striking behaviors exhibited by Sleimann Bouhamzy as a young child involved his interaction with vegetables, which directly related to his memories of his previous life as Said Bouhamzy.

 

As a very small child, Sleimann found five eggplants and two potatoes. While this might seem like an ordinary childhood activity, what he did with these vegetables was extraordinary. Sleimann proceeded to give each of the five eggplants the names of Said Bouhamzy's five sons and named the two potatoes after Said's two daughters. This behavior was remarkable because it demonstrated his knowledge of the specific names and family structure of Said Bouhamzy's children.

 

Sleimann became very attached to these vegetables. He would get angry if anyone touched them and wanted to keep them indefinitely. This emotional attachment suggested a deep connection to the people these vegetables represented in his past life.

 

Sleimann's behavior with the vegetables was consistent with other behaviors and recognitions that aligned with the life of Said Bouhamzy. For example, he adopted a paternal attitude toward Said's sons, called his own mother "sister," and recognized items of property belonging to Said.

 

Mr. Haffez Bouhamzy, the second youngest son of Said Bouhamzy, witnessed Sleimann's behavior with the vegetables. He confirmed that Sleimann, as a small boy, exhibited these behaviors and recognitions, further corroborating the authenticity of Sleimann's memories.

 

Sleimann's behaviors as a child were remarkable and aligned with the life of Said Bouhamzy. He had a marked fear of motor vehicles, refusing to go near them. This fear began to diminish when he was around eleven or twelve years old, first with smaller vehicles and eventually with larger ones like trucks and buses.

 

Another striking behavior was Sleimann's attachment to Khriby, the village where Said had lived. He visited Khriby frequently and expressed great pleasure in being there. He would stay for extended periods during the summers and was reluctant to leave.

 

When Sleimann first visited Khriby as a small child, he recognized and correctly named all the surviving members of Said's family, as well as other residents of the village. He also accurately pointed out the boundaries of land owned by the residents in the surrounding farms and vineyards.

 

Sleimann adopted a paternal attitude toward Said's sons, who were much older than him. He called his own mother "sister" instead of "mother," reflecting the relationship between Said and his sister. He even found his way unaided to Said's home in Khriby, where he recognized and called for items of property belonging to Said, such as his revolver and a special kind of cloak.

 

Recognitions and Corroborations:

Sleimann's recognitions were not limited to family members. He also recognized Mr. Milhem Abouhassan, a good friend of Said Bouhamzy who lived in the village of Baadaran, near Khriby. Mr. Abouhassan confirmed that Sleimann had correctly identified him under circumstances that precluded any prior suggestion of his name to the boy.

 

Mr. Haffez Bouhamzy, the second youngest son of Said Bouhamzy, witnessed many of Sleimann's recognitions and statements about the accident and death of Said Bouhamzy. He recalled how Sleimann, then a small boy, adopted a paternal attitude toward Said's sons and recognized various persons and items of property.

 

Investigations and Verifications:

Dr. Ian Stevenson investigated the case of Sleimann Bouhamzy in the spring of 1964, when Sleimann was twenty years old. By this time, Sleimann's memories of the previous life had largely faded, and he was cautious about the exact provenance of his memories. However, he willingly recounted what he still remembered.

 

Stevenson interviewed witnesses, including Mr. Haffez Bouhamzy and Mr. Milhem Abouhassan, to corroborate Sleimann's recognitions and statements. The consistency in their accounts matched Sleimann's independent account, providing strong evidence for the authenticity of his memories.

 

Other Information:

Said Bouhamzy's family fully accepted Sleimann as their father returned. They welcomed his visits, gave him gifts, and planned to support his further education. The interest of Said's sons in Sleimann extended far beyond what one might expect in attitudes toward a cousin. This case, documented by Dr. Ian Stevenson, strengthens the evidence confirming reincarnation as a universal truth.

 

[Special note: Please share this valuable book with others. You can upload this book to social media sites such as Facebook groups. So many people will be able to read this book. And share this book by using various methods. Let many people know about this book. You can personally send this book to your friends also.]

 

 

Indian Bajrang Bahadur Saxena reincarnation case:

 

Researcher K.K.N. Sahay, (Independent researcher and lawyer, India)

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

 

An international reincarnation case in India. [The Indian boy who recalled being an English soldier in World War 1.]

 

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.

 

Bajrang Bahadur Saxena, affectionately known as BB, was born in 1918 in the city of Bareilly, Uttar Pradesh, India. His parents were very poor and uneducated. Also, his parents believed that children who remember past lives would die young and seemed to have wished to suppress his memories. When BB was around 18 months old, he began speaking coherently, but it wasn't until he was between three and four years old that he started sharing memories of a past life.

 

Notable Statements Made By Bajrang Bahadur (BB) Saxena:

- "My name was Arthur."

- "I had two brothers and a mother living when I died."

- "My father had died several years before me."

- "I had an English wife."

- "We lived in a house with a kitchen and employed a cook."

- "I was a captain in the army."

- "I was riding on horseback in battle when I was shot by a bullet in the neck."

- "This was during the German War."

- "I was 28 when I died."

 

BB claimed that his name had been Arthur in his previous life. He was an English cavalry officer with the rank of Captain. He lived in a house with a kitchen and employed a cook. Arthur had two brothers, a mother who was still living, and an English wife. His father had passed away several years before him. Arthur died at the age of 28 during what BB referred to as the "German War," which is now known as World War I. He recalled being shot in the neck with a bullet while riding a horse during a battle.

 

Behaviors and Preferences:

As a young child, BB exhibited several unusual behaviors and preferences that were not typical for an Indian boy of his background. These behaviors seemed to align with the life of an English soldier and the memories he shared about his past life as Arthur.

 

-BB played European games that were unknown in India, such as leapfrog and hopscotch.

-He often pretended to be a soldier, marching around in military fashion, giving orders, and using a stick as a makeshift gun.

-BB preferred to wear shirts and short pants, as well as shoes, instead of the traditional Indian clothes worn by his family. He also favored white clothing over colored or patterned clothing.

-He insisted on eating with a knife and fork, rather than using his right hand as was customary in his family.

-BB preferred English foods, such as bread and butter, and favored bland foods without chili peppers, which are common in Indian cooking. He also asked for meat, even though his family was vegetarian.

-He disliked his family's Hindu rituals and going to Hindu temples.

-BB often complained about the heat in India, which was unusual for a child born and raised in the country.

-He had a domineering and superior attitude toward other people.

 

Physical Appearance and Birthmarks:

BB's physical appearance was also atypical for an Indian child. He was born with blond, almost white hair, and had a pink complexion, which made him appear close to being an albino. However, his eyes were brown, and he lacked some characteristics normally seen with albinism.

 

BB had two distinctive birthmarks that could correspond to the bullet wounds Arthur allegedly suffered. One birthmark was on his neck—it was red, round, and large, about 2.5 centimetres (1 inch) in diameter. When his neck muscles were relaxed, the center of this birthmark was slightly depressed. Around the rim was an area of slightly abraded skin, as is often seen with gunshot points of entry. The other birthmark was on his head, but it was less distinct by the time he was interviewed by Dr. Ian Stevenson.

 

Investigation By K.K.N. Sahay (1920s):

Kekai Nandan Sahay, an Indian lawyer, investigated several reincarnation cases in the 1920s, including BB's case. He published a pamphlet around 1927 detailing his findings. Unfortunately, Sahay was only able to obtain a general outline of BB's case. By the time Sahay reached the case, BB was seven or eight years old and no longer recalled anything of the previous life. BB's parents believed that children who recall past lives will die young, and they seem to have wished to suppress his memories.

 

Investigation By Dr. Ian Stevenson (1960s-1970s):

Dr. Ian Stevenson, a professor and scientist from the University of Virginia in the United States, reinvestigated BB's case in the 1960s and 1970s. By this time, BB was in his 40s and 50s. Stevenson came to know BB well and interviewed him extensively. He also interviewed BB's sister (born around 1908) and older brother (born in 1910), who were teenagers during the years BB was talking about the previous life. Both siblings had strong memories about the case and provided very similar accounts independently.

 

Xenoglossy:

BB used English words that he would have had no way of learning in his present life, as his family did not speak English. This phenomenon is known as xenoglossy and is common in reincarnation cases with previous lives in linguistic groups different from the present life. When playing at being a soldier, BB would say, in English, 'left, right' and 'march.' He also used other words his family did not understand.

 

The Phillips Family and Attempted Adoption:

Sahay's account of the case came to the attention of an English family named Phillips, who were residing in India at the time. An adult member of this family visited the Saxenas and proposed to adopt BB in exchange for providing a pension to his father for life. The man explained that he had lost a brother during fighting in World War I. This brother had been killed by a shot to the neck while riding a horse in battle. BB, then about eight years old, did not recognize Phillips as anyone from his previous life. BB's sister, who told Stevenson these things, did not recall whether the man had told the family that his brother was named Arthur. BB's family rejected Phillips' offer and never heard from him again.

 

Other Information:

Although neither Sahay nor Stevenson were able to make a definite identification of the person whose life BB recalled, Stevenson conjectured that Arthur Phillips might have been a British cavalry officer stationed in Bareilly with his wife. He could have been deployed to France with a regiment of the Indian Army, as a Bareilly Brigade with some cavalry troops is known to have fought in France in 1914–1915.

 

[Additional Data: World War I, also called the First World War or the Great War, lasted from July 28, 1914, to November 11, 1918. It was a global conflict fought between two major coalitions: the Allies and the Central Powers. The fighting occurred primarily in Europe and the Middle East, but also extended to parts of Africa and the Asia-Pacific region. In Europe, the war was marked by trench warfare and the widespread use of artillery, machine guns, and chemical weapons like gas. World War I ranks among the deadliest conflicts in history, with an estimated 9 million military deaths and 23 million wounded. Civilian casualties reached up to 8 million, with many deaths resulting from genocide. The mass movement of people during the war also played a significant role in spreading the Spanish flu pandemic, which killed millions worldwide.]

 

The case of Bajrang Bahadur Saxena shows evidence for the possibility of reincarnation but remains inconclusive without solid proof of the past life identity. Like other reincarnation cases, it underscores the difficulties in investigating such phenomena.

 

During his youth and early adulthood, BB became a follower of Mahatma Gandhi and rejected British cultural influences. He began to wear traditional Indian attire and dyed his hair dark. He eventually married an Indian woman of his choice in his 30s and obtained an MA from an Indian university, pursuing a career in journalism. Despite his embrace of Indian culture, BB preserved some traits that Stevenson judged to be distinctively British, such as preferring a cooler climate. His food preferences had changed little, and his wife told Stevenson that BB favored utensils rather than eating with his hands, as she did.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Thailand 3-Year-Old boy reincarnation case:

 

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

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

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

 

A verified reincarnation case in Thailand. [The child who recognized his killer from a previous life as a snake.]

 

In Thailand, a young boy named Dalawong began speaking about a past life at the age of 3. His story is an intriguing one that crosses the boundary between animal and human lives, presenting compelling evidence for reincarnation.

 

Dalawong was born in a small Thai village to parents who were well-known in their community. His father was an acquaintance of a man named Mr. Hiew, who lived in a neighboring village. Dalawong had an older sister, and the family lived a simple life together. One unusual aspect of Dalawong's birth was his skin condition, ichthyosis, which caused the lower half of his body to be covered in scales, similar to a snake's skin.

Notable Statements of Dalawong:

- "I had been a deer in a past life. After I was killed by a hunter, I was reborn as a snake."

- "Mr. Hiew killed me when I was a snake." (Dalawong tried to find a hammer or stick to attack Mr. Hiew upon seeing him.)

- "I was in a cave when I encountered two dogs. I fought with the dogs before confronting their owner, Mr. Hiew. He killed the snake."

- "After I died, I saw that my current father had eaten a piece of this snake." (His dead body.)

- "I thought my father was kinder than the other men who ate the snake meat. I followed him home and soon entered my mother's body." (As a spirit being.)

- "You were bitten by a snake there." (Dalawong touched Mr. Hiew's left shoulder and said.)

- "It is not good to be a snake. Mr. Hiew released me from that misery."

- "It is better to be a human than a snake."

 

Past Life Claims:

When Dalawong was 3 years old, he met Mr. Hiew for the first time at a party held at a neighbor's house. Neither Dalawong nor his mother had met Mr. Hiew before this encounter. Upon seeing Mr. Hiew, Dalawong became infuriated and tried to find a hammer or stick to attack him. When asked why he was so angry, Dalawong claimed that Mr. Hiew had killed him in his past life when he was a snake.

 

Dalawong provided specific details about the encounter. He said that he had been living in a cave when he encountered two dogs. He fought with the dogs, and then their owner, Mr. Hiew, arrived. After a confrontation, Mr. Hiew killed the snake. Dalawong also mentioned that after his death as a snake, he became a none human spirit being and he saw his future father eating a piece of the snake meat. He thought his father was more kinder than the other men who ate the snake, so he followed him home and soon entered his mother's body, leading to his current life as Dalawong.

 

Verifications:

Dalawong's claims were taken seriously by his family and eventually reached the ears of Francis Story, an independent researcher and scholar from the United Kingdom who was working with Dr. Ian Stevenson, a renowned reincarnation researcher from the University of Virginia. Story traveled to Dalawong's village to investigate the case.

 

Upon interviewing Mr. Hiew, Story found that all the details provided by Dalawong were accurate. Mr. Hiew confirmed that he had indeed killed a snake in a cave after a fight between the snake and his dogs. He also confirmed that Dalawong's father had eaten a piece of the snake meat. Additionally, Dalawong's father recalled that when Dalawong met Mr. Hiew, he touched him on his left shoulder and said he had been bitten by a snake there. Mr. Hiew did, in fact, have a scar at that spot from a snake bite.

 

Dalawong did not report any dreams, but his intermission memories were clear. He mentioned that after his death as a snake, he experienced another life similar to that of a non-human spirit being in many other reincarnation cases. He remembered seeing his future father after his death as a snake and following him home.

 

Dalawong often said that the life as a snake is hard. Dalawong’s behaviors also reflected his claimed snake past life. Initially, Dalawong was angry with Mr. Hiew, but he later forgave him, stating that it was better to be a human than a snake. He even started killing snakes out of pity, believing that being a snake was very difficult. He, a small boy, thought that killing snakes was a meritorious deed.

 

Follow-up Investigation:

As Dalawong grew older, he developed a deep interest in Buddhism. He avoided killing snakes. He learned Buddhist meditations and used his meditation practices to gain knowledge about herbs to help the sick people. He was able to learn about herbal medicine through his meditation practices. He became recognized in his village as a local doctor, using his paranormal knowledge to aid his community. Dalawong also continued to visit the cave where the snake had been killed, meditating there every couple of months.

 

About twenty years after Francis Story's initial investigation, another reincarnation researcher named Jürgen Keil visited Dalawong. Keil found that Dalawong still said he had been a snake in his past life. His statements and behaviors related to his claimed past life had remained consistent over time. Dalawong continued to visit the cave and practice meditation, maintaining his spiritual inclination and his unique connection to his past life as a snake. Furthermore, Dr. Jim Tucker also mentions this case in his book ‘Return to Life: Extraordinary Cases of Children Who Remember Past Lives.’

 

Other Information:

Dalawong was born with a skin condition known as ichthyosis. This condition causes the skin to become dry, thickened, and scaly. In Dalawong's case, the lower half of his body was particularly affected, giving his skin a snakelike appearance. This physical characteristic is notable in the context of his claimed past life as a snake, as it seems to correlate with his past life experience.

 

Ichthyosis is a genetic skin disorder that can vary in severity and appearance. It is not typically life-threatening but can cause discomfort and may require ongoing management and treatment. The condition is characterized by the continuous production of scales, which can be compared to the scales of a snake, making Dalawong's case even more intriguing.

 

Dalawong specifically said that he was a python in his past life.The snake's cave was also verified. Dalawong mentioned that, in addition to his life as a snake and his existence as a non-human spirit being, he had another life before that. He claimed to have lived as a deer prior to his life as a snake. He stated that in his life as a deer, he was killed by a hunter. However, he did not provide more specific details about his life as a deer.

 

The case of Dalawong presents several intriguing aspects that align with the cycle of reincarnation. While it crosses the boundary between animal and human lives, the verifiable details, consistent behaviors, and the subject's deep spiritual inclination in the present human life knowing that he was once an animal make it a compelling case worth exploring. It offers intriguing scientific evidence that challenges our understanding of life, death, and the possibility of rebirth.

 

 

Sri Lanka Ruby Kusuma Silva reincarnation case:

 

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

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

 

A verified reincarnation case in Sri Lanka. [The girl who remembered being a boy in her past life, had no interest in feminine activities, and wanted to be born as a boy.]

 

The story of Ruby Kusuma Silva is a fascinating case of reincarnation that unfolded in Sri Lanka. This case was meticulously investigated by Dr. Ian Stevenson, a renowned professor and scientist from the University of Virginia, and Francis Story, an independent researcher from the United Kingdom. Ruby Kusuma Silva was a Sri Lankan girl whose statements and memories matched accurately with the life of a boy named Karunasena. The details of this case provide compelling scientific evidence for the cycle of reincarnation.

 

The Life of Karunasena:

Karunasena was born on March 4, 1952, in the Sri Lankan town of Aluthwala. His parents, GG Punchi Singho and DW Punchi Nona, were fair-skinned. Karunasena had two older brothers, Dhanasiri and Upasena, and a younger brother named Nandasena, whom he was very fond of. The family's nickname for Karunasena was Kira.

 

The Singho family were farmers who owned a rubber tree plantation and coconut groves. They also grew vegetables in cordoned-off plots, which sometimes led to arguments with neighbors over land boundaries. Karunasena's father also drove trucks and buses for additional income. In 1957, GG Punchi Singho suffered a stroke, was bedridden for two years, and then recovered enough to walk with a cane and a limp. Karunasena was a lively boy who liked to be clean and well-dressed. He enjoyed dancing, drumming, and flying kites. He was known to be angry and mischievous, often getting into physical fights with other boys.

 

One dramatic event in the family's life occurred when two cobras made their way into the Singho home. One snake was killed, and the other was burned. Karunasena enjoyed gardening and was noted for his vigorous work on the family's agricultural land.

 

Tragically, when Karunasena was seven years old, he returned from working in the fields, went to the family's well to wash himself, and accidentally fell in and drowned. One of his brothers retrieved his body and held him. The family discussed whether to take Karunasena to the hospital but determined that he was already dead. Karunasena's death occurred on July 18, 1959, and he was buried in the grounds of the family's rubber plantation.

 

The Birth of Ruby Kusuma Silva:

Ruby Kusuma Silva was born on September 12, 1962, in the Sri Lankan city of Galle, about three years after Karunasena's death. Her parents, WK Simon Silva and Somie Nona Jayasekera, had seven children, six boys and one girl. When Ruby was two years old, the family relocated to the village of Pollewa, about 1.5 kilometers from Batapola.

 

Ruby started speaking when she was less than 1 ½ years old and began to talk about a previous life when she was still under two years old. She said that in her previous life, she had been a "brother" and not a "sister." Ruby stated she wanted to be called a "brother" or "son" and not a "sister" or "daughter."

 

Notable Statements Made by Ruby Kusuma Silva:

- "I was a brother, not a sister."

- "Why did I become a girl?"

- "I was beaten by the other mother."

- "My father drives a bus."

- "My mother and father are in Aluthwala."

- "My mother is fair-skinned."

- "My father is bald and lame."

- "I have two older brothers and one younger brother."

- "Our house is bigger and roofed with tiles."

- "There is a rubber plantation nearby."

- "I was working in the paddy fields."

- "I went to the well to wash myself."

- "I slipped into the well and drowned."

- "I injured my leg and bled." (Pointing to the right leg just below the knee)

- "There are piles of coconuts at my house."

- "Buses pass along the road by my house."

- "The coconuts are brought by carts and lorries."

- "If you do not have coconuts here, we can get them at Aluthwala."

- "My older brother and I would go to Sunday school together."

- "My older brother would climb trees to bring down coconuts."

- "My father would bring mangoes from a shop."

- "My mother would not allow me to go to the rubber plantation."

- "I saw a belly tree at the temple in Aluthwala."

- "I visited Kataragama, where there were big crowds, a Bo tree, and a temple."

- "I have been to Galle and Dodanduwa."

- "My aunt washed a burnt part of a machine in a well."

- "There were fights with the neighbors over vegetable plots."

- "A cobra was caught and killed."

- "I used to wear trousers in my past life."

- "I want to be given trousers."

- "Call me a brother or son, not a sister or daughter."

- "I do not like to cook."

- "I want to be a boy."

- "Here comes my father." (When seeing GG Punchi Singho approaching the house, during the investigation)

- "That is my aunt." (When meeting JG Mary Nona, during the investigation)

- "You are my uncle." (When meeting her maternal uncle, during the investigation)

- "One brother said, 'Let us take him to the hospital.'" (After her death, her intermission memories)

- "The other brother said, 'He is dead.'" (After her death, her intermission memories)

- "My mother was there and crying when I died." (After her death, her intermission memories)

 

Past Life Memories:

Ruby's early memories of her past life were detailed and specific. She said that in her previous life, she lived in a town called Aluthwala and attended religious school at the temple there. She described many details about her past life, appearing puzzled that she was now a girl. Ruby mentioned that her past-life father drove a bus, her past-life mother was fair-skinned, and her father was bald and lame. She described her past-life home as being bigger than her current home and roofed with tiles. She also mentioned a rubber plantation nearby.

 

Ruby recalled specific events from her past life, such as fights with neighbors over vegetable plots, an episode where an aunt washed a piece of sooty loom machinery in a well, and a scene where a cobra was caught and killed. She also described her past-life father's lameness, which resulted from a stroke.

 

Ruby's descriptions of her past-life death were accurate. She said that she had been working in the paddy fields, went to the well to wash, and then slipped into the well and drowned. She also mentioned that she had injured her leg in the process and had bled, pointing to the right leg just below the knee. Ruby's description matched the circumstances of Karunasena's death.

 

Also, in the case of Ruby Kusuma Silva, there are several elements that could be considered ghostly, paranormal, or unexplainable phenomena. She said that after her death, she was standing nearby and watching. Ruby remembered that after Karunasena drowned and died, there was a discussion among the family members about whether to take him to the hospital. She mentioned that one of her brothers said, "Let us take him to the hospital," while the other brother said, "He is dead." Ruby also recalled that her mother was present and crying when Karunasena died. Intermission memories are from non-human worlds. The time between Karunasena's death on July 18, 1959, and Ruby's birth on September 12, 1962, is 3 years and 57 days.

 

Behavioral Similarities and Masculine Traits:

Ruby exhibited several behavioral similarities to Karunasena. She had a strong interest in gardening and planting, just like Karunasena. She also liked to dance to drum music, and small actions or words easily offended her, leading to frequent outbursts of anger. Ruby preferred high-quality clothes and was known to be aggressive, often getting into physical fights with her brothers.

 

Ruby showed masculine traits from a young age and had little interest in feminine activities. She preferred to wear boys' clothes, like trousers and shirts, often borrowing her brothers' shirts and undershirts. She even wore boys' shorts under her dresses and asked her family to give her trousers, saying she had worn them in a past life. Ruby liked to play boys' games, such as kite-flying, marbles, and cricket, and she would join boys in climbing trees, including coconut trees, to get fruit.

 

She also rode her brother's bicycle and whistled, which were seen as more boyish behaviors. Ruby was aggressive, often punching her brothers during arguments, and she didn't like cooking, which is a feminine activity. She even asked her family to call her a brother or son, and her mother called her a son at least up to 1968. Ruby's behavior was similar to the Karunasena, as both were known for being mischievous, angry, and getting into physical fights. Once, when Ruby attended the funeral of an elderly woman, she looked at the dead body and told her mother that when she, Ruby, died, she would like to be reborn as a boy. Furthermore, Ruby often expressed a desire to be born as a boy or a man.

 

Ruby had a phobia of wells, which was a direct result of her past-life death by drowning in a well. At the age of 3 ½, she would go to the well only with an adult and would warn her brothers and other persons about the danger of falling into a well. This phobia continued until she was at least 6 years old but had resolved by the time she was 8 years old.

 

Investigations and Verifications:

In April 1966, multiple family members of the Singho family came to visit Ruby in Pollewa. Ruby recognized them on sight and identified all of them by name. These included GG Punchi Singho, her past-life father; DW Punchi Nona, her past-life mother; Dhanasiri, her older brother; Nandasena, her younger brother; JG Mary Nona, her aunt; and her maternal uncle. No one in the Silva family knew who these past-life family members were when they arrived at their home, making Ruby's identifications especially impressive.

 

The case was investigated by Dr. Ian Stevenson and Francis Story, who verified the statements and details provided by Ruby and documented the similarities between Ruby and Karunasena. The two families had no prior contact or knowledge of each other before they met. Nearly all of Ruby's statements about her past life were confirmed by the Singho family, including specific details about the family dynamics, events, and the layout of the home. Ian Stevenson gave Ruby Draw-a-Person Tests twice, in which Ruby was given free choice regarding the gender of the two people she was instructed to draw. In 1968, Ruby drew two males, which Stevenson interpreted as Ruby having an identification as a male. In 1973, Stevenson gave her another Draw-a-Person Test. At this time, she drew a woman and then a girl, indicating that identification as a female had emerged.

 

The case of Ruby Kusuma Silva presents a compelling argument for reincarnation or rebirth. The combination of early memories, specific details, gender identity issues, past-life phobia, behavioral similarities, recognitions, and verifications makes it difficult to dismiss this case as mere coincidence, fabrication, or a fantasy of a child. The scientific evidence in this case is consistent with the hypothesis of reincarnation.

 

 

Canada Katie reincarnation case:

 

Researcher Carol Bowman, Counselor and Therapist, (United States of America)

A verified reincarnation case in Canada. [The baby who cried in a dream, making her mother choose to keep the pregnancy instead of having an abortion.]

 

The story of Katie, a young girl from Canada, presents a compelling case of reincarnation. Katie's grandmother, Elizabeth, had a troubled life. She was an alcoholic and abusive to her children, including Katie's mother. The family dynamics were strained, and Elizabeth's behavior caused significant emotional pain. However, before her sudden death, Elizabeth and Katie's mother reconciled and became close.

 

Elizabeth's Death and Dreams:

Elizabeth passed away suddenly after lapsing into a coma. Following her death, Elizabeth appeared in Katie's mother's dreams. These dreams were vivid and often centered around happy memories from their past, particularly times spent at their cottage on a lake. The dreams brought a sense of peace and happiness to Katie's mother, who deeply missed her mother.

 

Interestingly, these dreams stopped when Katie's mother became pregnant with Katie. This coincidence would later become significant in understanding Katie's rebirth.

 

The Pregnancy And Decision For An Abortion:

Katie's mother became pregnant by a man who was not her husband. Initially, she considered having an abortion due to the complexities of her situation. However, a series of events led her to change her mind.

 

Tom, a co-worker of the baby's father, had a disturbing dream one night. In this dream, he heard the sound of a baby crying. The crying was persistent and seemed to be a sign that a baby was in distress. Tom was deeply affected by this dream, as it left him feeling unsettled and concerned.

 

The next morning, Tom shared his dream with the baby's father, Dennis. He explained how the sound of the baby crying had kept him up all night and how he interpreted it as a sign that a baby somewhere was in trouble. Dennis, who was aware of the complex situation involving Katie's mother's pregnancy, immediately connected the dream to their current dilemma.

 

At the time, Katie's mother was considering having an abortion due to the complexities of her situation. She was in a difficult marriage and was pregnant by a man who was not her husband. The social stigma and potential complications of the pregnancy weighed heavily on her.

 

However, when Dennis shared Tom's dream with Katie's mother, it had a profound impact on her. She saw the dream as a sign from a higher universal power, indicating that the baby was meant to be born. This interpretation gave her the strength and conviction to keep the pregnancy, despite the challenges she faced. Katie's mother and her partner decided to keep the baby, believing that it was a sign from a higher power.

 

Katie's mother divorced her husband and married the baby's father, Dennis. The pregnancy was challenging, filled with anxiety and social stigma, but Katie's birth brought joy and a sense of renewal to the family.

 

Notable Statements by Katie:

- "Remember when I was your mommy?"

- "They used to call me Blondie."

- "But I didn’t like you very much when you were my little girl."

- "Because you used to yell at me and push me into my room and lock the door."

- "Do you know, Mummy, that one of my legs is bigger than the other?"

- "He saved my life once."

 

Katie was an early talker and began making statements about her past life as soon as she could speak. She repeatedly asked her mother, "Remember when I was your mommy?" Initially, Katie's mother thought these statements were cute and didn't take them seriously. However, as Katie grew older, her statements became more specific and detailed.

 

When Katie was around three years old, she told her mother, "They used to call me Blondie." This was significant because "Blondie" was Elizabeth's childhood nickname, a name that had not been used for many years and was not known to Katie's current family.

 

Katie also mentioned specific details about their past relationship, including how her mother used to yell at her and lock her in her room. These details were accurate and known only to Katie's mother and her sister, who had experienced Elizabeth's abusive behavior firsthand.

 

Years later, when Katie was four years old, she made a statement that related to the dream about the baby crying seen by Tom. She told her mother, "He saved my life once," referring to Tom. This statement suggested that Katie had some awareness of the events surrounding her birth and the role that Tom's dream played in her life.

 

Behavioral and Preference Similarities:

Katie exhibited behaviors and preferences that were strikingly similar to Elizabeth's. For example, Katie pointed out that one of her legs was longer than the other, mimicking a behavior that Elizabeth used to demonstrate. Additionally, Katie had a peculiar fondness for ketchup sandwiches, a favorite snack of Elizabeth's that was a carryover from her childhood during the Depression.

 

Emotional Impact and Interpretation:

Katie's statements and behaviors had a profound emotional impact on her mother. She saw these as evidence of reincarnation and interpreted Katie's return as a chance for Elizabeth to have "another kick at the cat" and to make amends for past mistakes.

 

Katie's mother felt that Elizabeth's return provided an opportunity for healing and growth. She believed that the timing of Katie's birth was deliberate and had a purpose, possibly to help her out of a difficult situation. Katie's statement about Tom saving her life further reinforced this belief.

 

Investigations and Verifications:

The case was investigated and documented by Carol Bowman, a counselor and therapist from the United States. The investigation involved interviews with Katie's mother and possibly other family members, as well as analyzing Katie's statements, behaviors, and recognitions.

 

Verifications in the case include:

- Katie's knowledge of Elizabeth's childhood nickname, "Blondie," which was not commonly known or used in the family.

- Katie's accurate descriptions of past events and behaviors that were specific to Elizabeth and not generally known.

- Katie's recognition of Tom and the significance of his dream.

- The cessation of Katie's mother's dreams about Elizabeth coinciding with Katie's conception.

 

Katie's parents later said that even though Christianity refuses the phenomenon of rebirth, which was taught by the Buddha, they now believe in rebirth based on their own experiences. Katie's case serves as a reminder that relationships can continue through reincarnation. You can learn more information about this reincarnation case from the book ‘Return From Heaven,’ written by Carol Bowman.

 

 

 

Indian Dolon Champa Mitra 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 poor girl who was the son of a powerful millionaire in her past life.]

 

This is a case of rebirth involving a girl who was a wealthy man in her past life. Dolon Champa Mitra was born on August 8, 1967, in Calcutta, India. Her father, Audaryamoy Mitra, worked as a superintendent of the Poultry and Dairy Section, and her mother was Kanika Mitra. She had an older brother who was four years her senior. Shortly after Dolon's birth, the family moved to Narendrapur, a town about 10 kilometers south of Kolkata.

 

Notable Statements Made by Dolon Champa Mitra:

- "I was a little bigger boy in a house like the palace."

- "My previous home was like a palace, very large and elegant, with floors made of marble or mosaics. It also had a separate shrine room, which was across the street from a teahouse."

- "My father had ‘heaps of money’."

- "There were deer and peacocks at the house."

- "My father was stout and of fair complexion." (Dolan's own father was slim and had dark skin.)

- "My mother wore better dresses and put on much jewelry." (In contrast, Dolan's mother dressed plainly without ornaments.)

- "My past life house was near the Maharaja’s palace."

- "My past life house had 2 stories and my room was on the first floor, just above the street or lane, near where stairs led to the house."

- "In the house, there were shiny brass buckets, many books, and my father bought me many clothes."

- "Yes, Mother, I am speaking the truth. I had a younger brother and sister. I had a fat aunt and my mother was named Baudi. Take me near the Maharajah’s palace and I shall lead you to the house."

- "I studied at the Raj College and played soccer and cricket there."

- "I had been injured playing soccer and afterwards had pain in my leg."

- "There is an almirah in my room, where is a blue striped shirt and pants in it."

- "My grandmother lived with us."

- "I had a fat aunt."

- "A car was going to a wedding, struck another car and broke down."

- "I had pain at the back of my neck and head, which resulted in my being taken to a hospital. I had been there for a long time."

- "I had fallen from a bed in the hospital and had later died there."

- "I was carried from the hospital by friends and relatives for cremation." (after death, intermission memories)

- "He was my younger, not older brother." (Spontaneously recognizing Sisil De, Nishith's younger brother.)

 

Dolon began speaking between the ages of one and two. Around the age of three and a half, she started exhibiting unusual behaviors and making statements that hinted at memories of a past life. Dolon preferred to play boys' games and engage in activities typically associated with males. Dolon exhibited masculine mannerisms and behaviors that were not typical for a girl of her age. She had a strong preference for wearing her brother's clothes, even though they were much too big for her. When her mother scolded her for this, Dolon rebuked her, saying, "I was a little bigger boy in a house like the palace."

 

Dolon went on to provide detailed descriptions of her past life. She said she had lived in a large, elegant house in Burdwan, a city about 100 kilometers from Calcutta. She mentioned that her father was stout and fair-complexioned, unlike her own father who was slim and dark. She said her past life mother was named Baudi and wore better dresses and more jewelry than her current mother. She also mentioned having a younger brother named Sisil, a younger sister, a fat aunt, and a grandfather who lived with them.

 

Dolon described the house in great detail, saying it was near the Maharaja's palace and had marble or mosaic floors. She mentioned a separate shrine room across the street from a teahouse. She also talked about shiny brass buckets, many books, and her father having "heaps of money." She said she had studied at Raj College and played soccer and cricket. She recalled having a favorite blue striped shirt and mentioned an auto accident involving her past life family.

 

Dolon also had memories of being ill in her past life. She described having pain in the back of her head and neck, and said she had been taken to a hospital where she stayed for a long time. She remembered falling from her bed in the hospital and later dying there. Also, Dolon said that after her death, she saw her own dead body being carried from the hospital by friends and relatives for cremation.

 

Visits to Burdwan:

Dolon repeatedly asked to be taken to Burdwan. Her parents eventually agreed, and they made their first visit in October 1971. However, Dolon was unable to find her past life home on this trip. A few months later, on March 30, 1972, they made a second visit. This time, Dolon was able to navigate through the winding streets and lanes of Burdwan and successfully led her mother and a family acquaintance to the house she claimed was her past life home.

 

Investigations, Recognitions and Verifications:

-Dolon recognized her past life mother, Baudi, among a group of women in the De household.

-Dolon recognized her past life grandmother when she asked, "Who am I?" and Dolon correctly identified her as the grandmother from her past life home.

-Dolon recognized her past life aunt, Laxmi, who lived across the street from the larger De home.

-Dolon recognized her past life younger brother, Sisil De, when he stood before her without saying anything. She correctly identified him as her younger brother.

-Dolon recognized her past life bedroom in the De household and stated, "This is my room."

-Dolon found her favorite blue striped shirt in a wooden cabinet and recognized it as her past life clothing.

-Dolon recognized a bunch of keys in the wooden cabinet and correctly identified them as the keys to the drawers of her past life study room.

-Dolon found a photograph of Nishith De and said, "Here am I," recognizing it as a picture of herself in her past life.

-Dolon recognized a photograph featuring a group of men eating a meal and correctly identified Anath De as her past life father.

-Dolon successfully navigated through the streets of Burdwan to find her past life home near the Maharaja's palace, demonstrating detailed geographic memory.

-Dolon's descriptions of her past life family members, including her mother Baudi, father Anath De, younger brother Sisil, and a fat aunt, were verified by the De family.

-Dolon's statements about her past life home, such as its size, elegance, marble or mosaic floors, separate shrine room, and proximity to a teahouse, were confirmed by the De family and through visits to the house.

-Dolon's statements about attending Raj College, playing soccer and cricket, and having a favorite blue striped shirt were confirmed by the De family and through visits to the college.

-Hospital records from the Calcutta Tropical School of Medicine confirmed Nishith De's hospitalization, symptoms (pain in the back of the head, paralysis, coma), and death on July 25, 1964.

-Dolon's description of an auto accident involving her past life family was confirmed. Anath De's brother died in a car accident in 1960, and Nishith visited the survivors in the hospital.

-Dolon's memory of pain in the back of her head and the posture she adopted in the hospital was confirmed by hospital records and the De family's account of Nishith's symptoms and behavior.

-Dolon's statement about being carried from the hospital by friends and relatives for cremation was confirmed by the De family's account of Nishith's funeral procession.

-Dolon's recognition of specific items in her past life home, such as shiny brass buckets and many books, was confirmed by the De family.

-Dolon's statement that her past life father had "heaps of money" was confirmed by the De family's wealth and social status.

-Dolon's statement that her past life mother wore better dresses and put on much jewelry was confirmed by the De family's account of Baudi's attire.

-Dolon's statement that she had been injured playing soccer and had pain in her leg was confirmed by the De family's account of Nishith's knee injury and chronic knee pain.

 

De family was wealthy and prominent citizens of the city. At the house of De family, Dolon recognized her past life mother, Baudi, among a group of women. She also recognized her past life bedroom, her favorite blue striped shirt, and the keys to her study room drawers. She identified a photograph of Nishith De, the young man who had lived in the house and died in 1964, as herself. She also recognized her past life father, Anath De, in a group photograph, and identified her past life grandmother, aunt, and younger brother.

 

As Dolon described an incident in which a car was going to a wedding, struck another car, and broke down, an auto accident actually occurred in 1960, four years before Nishith died. Anath De, Nishith’s father, was driving the car with family members to a wedding reception. The car struck a tree, not another vehicle, resulting in fatalities. One of those killed was Anath’s brother, Nishith’s paternal uncle. Although Nishith was not in the car, he later visited survivors of the accident in the hospital and cried over the loss of his uncle.

 

Dolon's case drew the attention of Dr. Ian Stevenson, a professor and scientist at the University of Virginia, and Professor P. Pal of Itachuna College in West Bengal. They conducted thorough investigations, interviewing Dolon, her family, and the De family, and verifying her statements through hospital records and visits to Burdwan. They confirmed that Dolon's family had never been to Burdwan before their first visit in 1971 and had never known or heard about the De family before their second visit in 1972.

 

Through their investigations, Stevenson and Pal were able to piece together the details of Dolon's past life. Nishith De was born in 1940 and died in 1964 at the age of 24. Hospital records from the Calcutta Tropical School of Medicine confirmed Nishith De's hospitalization, symptoms (pain in the back of the head, paralysis, coma), and death on July 25, 1964. He was the son of Anath De, a wealthy and powerful businessman, and Baudi. He had a younger brother named Sisil and a younger sister. He attended Raj College, played soccer and cricket, and had a favorite blue striped shirt. In 1964, he developed symptoms of a brain tumor or abscess, including pain in the back of his head and neck, paralysis, and coma. He was hospitalized in Kolkata and died there on July 25, 1964. His body was carried from the hospital by friends and relatives and taken to a cremation site.

 

Intermission Memories:

Dolon mentioned that after Nishith De's death, he, in his spirit body, observed the events following his demise. She described the dead body being carried from the hospital by friends and relatives for cremation. Dolon's memories of being carried from the hospital suggest that she was able to observe events after Nishith's death, indicating that there are other invisible planes of existence. The intermission period between Nishith’s death and Dolon’s birth was approximately 3 years.

 

Other Information:

The reactions of Dolon's past life family to her visit were mixed. Her past life mother, Baudi, was upset that her son had been reborn as a girl. Baudi was also anxious that Dolon and her family might claim the De family's wealth. As a result, Baudi pushed Dolon away and demanded that her family leave. Dolon was deeply upset by this rejection and cried on the way home. Despite this, she continued to hope that her past life father, Anath De, would one day come to see her.

 

Dolon's detailed and accurate memories of her past life as Nishith De are themselves a form of unexplained knowledge. She provided specific details about her past life home, family members, significant events, and even the layout of the house and items within it. This level of detail, especially considering her young age and the fact that her family had no prior knowledge of the De family, is extraordinary and defies conventional explanations.

 

Dolon's ability to navigate through the streets of Burdwan to find her past life home is another example of unexplained knowledge. This geographic memory is particularly striking because it involves navigating a complex route that she had no prior experience with in her current life.

 

Dolon's emotional reactions, such as her tears when rejected by her past life mother and her longing to meet her past life father, indicate that emotional memories and attachments can persist across lifetimes. These emotional recollections are not easily explained by conventional psychological theories.

 

Dolon's ability to recognize her past life family members, including her mother, grandmother, aunt, and brother, is another example of unexplained knowledge. These recognitions were spontaneous and accurate, suggesting a deep emotional connection to her past life family. Dolon's recognition of specific items from her past life, such as her favorite blue striped shirt and the keys to her study room drawers, is also remarkable. These recognitions were verified by the De family and add to the credibility of her past life memories.

 

The reactions of Dolon's past life family, particularly her past life mother's rejection, highlight the cultural and familial dynamics that can influence the acceptance of reincarnation cases. The case of Dolon Champa Mitra provides scientific evidence supporting the existence of reincarnation.

 

 

 

 

 

 

Russian Nadya reincarnation case:

 

Independent researchers and Russian language media.

 

A verified reincarnation case in Russia. [The toddler who described a distant village she had never visited.]

 

Nadya was born in a rural village in Russia. Her parents were loving and attentive, so they were both surprised and concerned when their little girl began talking about a different life when she was around 3 years old. Nadya spoke of another village, far from their own, and described a house and family that were not her current ones.

 

Her parents initially dismissed these stories as childhood imagination, but they soon grew more curious as Nadya provided more specific details. She described the layout of her previous home, the names of people she claimed to have known, and even specific landmarks in the village. Nadya's parents were astonished by the accuracy of her descriptions, as they had never visited the village she mentioned.

 

Nadya insisted on being taken to her previous village, so her family eventually obliged. Upon arriving, Nadya confidently led her family through the village, accurately identifying landmarks and even recognizing some of the people she had never met in her current life. The villagers were taken aback by Nadya's familiarity with their home and soon realized that her descriptions matched those of a girl who had died a few years before Nadya was born.

 

The deceased girl had lived in the same house Nadya described and had known the people Nadya mentioned by name. The villagers accepted Nadya as the reincarnation of the deceased girl, and Nadya's family was left to ponder the remarkable journey their daughter had seemingly experienced.

 

 

Indian Puti Patra reincarnation case:

 

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

 

A verified reincarnation case in India. [The girl whose past-life memories contradicted the official cause of death.]

 

In 1964, a girl named Puti Patra was born into a low-caste family in a village near Tamluk, West Bengal, India. Her family was poor. Her father was a day laborer, and the family lived in a small clay house. When Puti was between one and a half years old, she began talking about a previous life. She claimed that she had been married to a man named Bera and had two children, a daughter and a son.

 

Puti said that one day, her husband came home drunk and, finding his lunch not ready, flew into a fit of rage. He slapped her, and she fainted, falling to the ground. Her husband attempted to revive her but failed. Panicking and thinking she was dead, he took her body to the cowshed and hanged her with a rope to make it look like a suicide. Puti implied that her husband did this out of fear of being accused of murder. Puti said she did not commit suicide.

 

Puti's parents were not enthusiastic about her past-life memories and tried to stop her from talking about them. However, when Puti was around three years old, her father was carrying her near a neighboring village, and she suddenly pointed to a house and said, "This is our house." The house belonged to the Bera family, who lived a few kilometers away from Puti's home.

 

Puti's past-life memories seemed to correspond to a real-life event that had occurred eight years before her birth in another village, a few kilometers away. In 1956, in a neighboring village, a 25-year-old woman named Lolitia was found hanged in a cowshed. She was married to a man named Bansi Bera and had two children, a girl and a baby boy. Lolitia's death was officially ruled a suicide, but there were rumors and suspicions surrounding her death. The local police had conducted an investigation. Her husband, Bansi Bera, told the police that he found her hanging like that. He also said that she was "crack-brained."

 

Puti also mentioned memories from the time between her past human life and her current human life. Puti said that after her death, she lived in another plane. She said that after her death, she stayed near a date palm tree by the Bera house where she had lived. She said that she was a none-human spirit being. She told her father that one day, around midday, when he was coming home from work and passing by the Bera house, she was standing at the bottom of the date palm tree and followed him home. This intermission period between her human lives seemed to last about eight years.

 

Dr. Ian Stevenson, a professor and scientist from the University of Virginia, USA, investigated Puti's case. When he met Puti in 1971, she was seven years old. By that time, she had stopped talking about her past life, which was unusually early compared to other such cases. Her mother admitted to Dr. Stevenson that Puti would still talk about it if asked, but her parents had successfully discouraged her from discussing it further.

 

Dr. Stevenson interviewed Puti, her family, and the Bera family. He verified many details of Puti's statements that matched Lolitia's life and death. Puti correctly identified the Bera house and knew details about Lolitia's family, such as her husband's name and her children. The presence of a date palm tree near the Bera house was also confirmed. The official records had classified Lolitia's death as a suicide. To learn the full details of this reincarnation case, read ‘Cases of the Reincarnation Type, Volume I: Ten Cases in India’ (1975) by Ian Stevenson, published by the University of Virginia Press.

 

 

Turkish Erkan Kilic reincarnation case:

 

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

 

A verified reincarnation case in Turkey. [The child who was born into a poor family after a wealthy past life.]

 

This is a reincarnation case that occurred in a Muslim family. Both the previous person and the current person were Muslims who followed Islam. However, Muslims do not believe in rebirth.

 

Ahmet Delibalta was born in 1936 in Adana, Turkey. He was a successful businessman, owning a popular nightclub called "Havuz" and a bakery. Ahmet was married to a woman named Mihriban, with whom he had three children: Muhammad Veysel, Muhammad Ali, and Aysel. Additionally, he took a second wife, Fehime, who was an orthodox Muslim and was pregnant at the time of Ahmet's death.

 

In March 1962, Ahmet traveled to Istanbul to find a singer for his nightclub. He chose a woman named Rengin Arda and was returning to Adana with her on March 8, 1962. Unfortunately, their Turkish Airlines plane crashed in the snow-covered Toros Mountains. Initially, it was thought that all passengers died on impact. However, a government investigation revealed that the plane had landed in soft snow, but rescuers could not reach the site for several days. As a result, Ahmet and other survivors froze to death. Ahmet was about 35 years old when he died. (This refers to Rengin Arda, the singer, not to be confused with the actress of the same name, who passed away in December 2009.)

 

[Additional Data: This incident, known as the 1962 Taurus Mountains Turkish Airlines F-27 crash, refers to a plane crash that occurred in the Taurus Mountain range. On 8 March 1962, a Turkish Airlines Fairchild F-27 (registration TC-KOP) crashed into Mount Medetsiz while descending into Adana Airport, killing all 11 people on board. The pilots, flying around cumulus clouds, likely lost track of their location and altitude, leading to the crash at 6,800 feet. The rescue team reached the crash site on 11 March, while local villagers arrived the day before. The aircraft had taken off from Ankara and was cleared for descent by Incirlik Air Base before losing communication. The wreckage split into three parts on impact. Medetsiz Mountain is a summit in the Taurus Mountain range.]

 

Intermission Life Memories:

After Ahmet's death, he became a non-human spirit being and observed certain events. He was aware of his wife Fehime going into labor two days after the plane crash. He also saw the confusion surrounding his dead body.

 

A Mother’s Dream:

A week before the plane crash, a woman named Latife Kilic, who lived in Adana and was pregnant at the time, had a peculiar dream. In her dream, Ahmet Delibalta, whom she only knew by sight, appeared and gave her a gift. He then laid down on the bed between Latife and her husband, Yusuf. When she woke up, Latife described the dream and asked her husband, "What does that nightclub man want at our place?" Yusuf interpreted the dream to mean that they would have a boy.

 

(Most reincarnation cases involve dreams that occur after the death of the previous personality. Those dreams are often related to invisible living beings. However, this particular dream belongs to a different category. Scriptures mention that there are six types of dreams. This dream falls under the category of 'future event signs,' shown in the early morning as a result of karma. The previous person was not dead at the time this dream appeared to the mother.)

 

A few days after Ahmet's death, on March 13, 1962, Latife Kilic gave birth to a boy named Erkan. Erkan was one of 15 children born to Latife and Yusuf, who were relatively poor. Yusuf worked for his nephew, who owned a business selling electrical equipment.

 

From a very young age, Erkan exhibited an intense fear of airplanes. He would run to his mother or hide under his bed whenever he saw or heard one. This phobia lasted until he was about three years old.

 

Statements and Behaviors:

As soon as Erkan could speak, he told his mother that she was not his real mother. He asked to be taken to his real mother and to his wife. Erkan also said that his real name was Ahmet Delibalta and that he had owned a nightclub called "Havuz" and a bakery. He described details of Ahmet's life, including the names of his family members and the circumstances of his death in the plane crash.

 

Erkan frequently played at being a nightclub owner, arranging boxes to represent a bar and putting bottles on them. He would assign roles to neighborhood girls, giving one a stick to hold as a microphone for the singer. He also set out two chairs for Ahmet's wives, Mihriban and Fehime, showing a preference for Mihriban.

 

Investigations, Recognitions and Verifications:

Erkan provided many details about Ahmet's life that were later verified by Ahmet's family members and friends. Some of the most striking recognitions and verifications include:

 

1. Family Members: Erkan accurately identified Ahmet's parents, children, wives, sister, and mother-in-law by name and from photographs. He also found his way to their homes without any prior knowledge of their locations.

2. Friends and Acquaintances: Erkan remembered specific incidents involving Ahmet's friends. He knew that Ahmet had exchanged watches with a friend named Mithat Goksal, which Mithat confirmed. The watch had teeth marks on it, made by Ahmet's children. Erkan also recalled stealing a tray from his parents' home with a friend named Selim Ozel to get money to go to a football game. Selim confirmed this incident.

3. The Singer: Erkan identified the singer Rengin Arda from a photograph shown to him by a German hairdresser who had met her before. The hairdresser was impressed by Erkan's accurate identification, as his parents did not know the singer's name.

4. The Bakery: Erkan found his way to the bakery owned by Ahmet and claimed that he owned it. When Erkan proved that he was indeed Ahmet, one of the bakers came to believe that Erkan was indeed the rebirth of Ahmet and gave him a loaf of bread, inviting him to return whenever he wanted more.

 

There was some confusion regarding Ahmet's body. Initially, the body of a Jewish passenger was mistakenly identified as Ahmet and buried under his name. The error was later discovered, and the bodies were exchanged. Also, Erkan knew about the confusion surrounding Ahmet's dead body and the mistaken identification with a Jewish man. Erkan also knew that Fehime had delivered her daughter two days after Ahmet’s plane crashed in the Toros Mountains, which was not widely known outside the immediate family.

 

The case was investigated by Dr. Ian Stevenson, a professor and scientist from the University of Virginia in the United States. He conducted experiments, and extensive interviews with Erkan, his family, Ahmet's family, and other witnesses. Dr. Stevenson verified many of Erkan's statements and memories, finding that they corresponded accurately with the life and death of Ahmet Delibalta.

 

The case of Erkan Kilic is one of the most compelling examples of reincarnation investigated by Dr. Ian Stevenson. This case provides scientific evidence for reincarnation. The combination of a dream that shows a future event, past life memories, geographic memory, obscure details, recognitions, and verifications makes it difficult to dismiss as mere coincidence, something that happened without a reason, or fabrication.

 

 

Sri Lanka Amitha Herath reincarnation case:

 

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

 

A verified reincarnation case in Sri Lanka. [The girl with the snake bite birthmark.]

 

In the city of Galgamuwa, Sri Lanka, a girl named Amitha Herath was born on January 27, 1970. Soon after her birth, her mother, maternal grandmother, maternal aunt, and other family members noticed an unusual birthmark beneath the outside of her right ankle. They didn't think much of it at the time.

 

As Amitha grew, she began to speak about a life she claimed to have lived before. This started when she was less than two years old. She talked about a place called Nithalawa, a village about 7 kilometers away from her current home. She mentioned specific details about her past-life family, describing her father, mother, and siblings. She even compared her past-life home to her current one, saying that the previous house was better because it had a tiled roof instead of the thatched one she now lived under. She worried about the conditions of her present life.

 

Amitha also described how her past life ended. She said she wanted to prepare lunch for her father and went into the garden to pluck some plantains. Suddenly, a cobra bit her on the foot. As she recounted this event, she pointed to the birthmark on the outer side of her right foot, below the ankle, indicating that this was where the snake had bitten her.

 

Amitha's family was curious about her stories. Amitha's family conducted a search. They knew a family in Nithalawa whose daughter, Muthumenike, had died in May 1968, nearly two years before Amitha was born. Muthumenike's older brother, Guneratne, had been a classmate of Amitha's mother. The families were acquainted. When Amitha's family looked into it, they found that Muthumenike had indeed died from a snake bite in her garden, just as Amitha described. Muthumenike's family confirmed the statements of Amitha, including the location of the snake bite, which matched Amitha's birthmark. Most of Muthumenike's family members remembered that the snake had bitten her on the outer side of the right foot, under the ankle—the same location as Amitha's birthmark. However, there was some confusion. Guneratne initially said that the snake had bitten his sister on the toes of her right foot, but he later changed his statement.

 

The death certificate for Muthumenike added another layer of complexity. It stated that she had died "after a coma due to a poison by a cobra bite on the right foot near the little toe on the sole of the foot." This was different from what Amitha and most of Muthumenike's family members said.

 

Dr. Ian Stevenson, a professor from the University of Virginia in the United States, heard about Amitha's case and decided to investigate. He considered several possible explanations for the discrepancy between the death certificate and the accounts of Amitha and Muthumenike's family members. One possibility was that the death certificate was wrong.

 

Dr. Stevenson learned that the person who filled out the death certificate, known as an ‘Inquirer into Sudden Deaths,’ had not made any notes during the examination of Muthumenike's body. It was possible that this person had made a mistake. Dr. Stevenson concluded that this case, like many others he had investigated, showed how birthmarks could potentially correspond with wounds from a past life. He also noted that while informant memories were generally reliable, they could sometimes be subject to error. Medical documents, he argued, were crucial in verifying these cases.

 

Throughout her childhood, Amitha continued to remember details of her life as Muthumenike. Her behavior was otherwise normal for a child her age, aside from her unusual past life memories. Her case serves as an example of the complexities involved in investigating claims of reincarnation. This reincarnation case has been documented as a verified case of reincarnation.

 

 

Indian Nasruddin Shah reincarnation case:

 

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

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

 

A verified reincarnation case in India. [The Muslim child who claimed to have been a Hindu landowner in a past life.]

 

Nasruddin Shah was born in April 1962 in the small town of Allahaganj, located in the Shahjahanpur District of Uttar Pradesh, India. His parents, Gulsher Shah and Bhaggo Shah, were poor Sunni Muslim laborers. Nasruddin was their second child, with an older brother named Julaluddin and two younger siblings. The family struggled financially, and Gulsher Shah worked various unskilled jobs to support them.

 

When Nasruddin was born, his mother noticed three prominent birthmarks on his body. The most significant was a lens-shaped birthmark on his left chest. This birthmark would later play a crucial role in the investigation of his reincarnation case.

 

Past Life Memories:

Nasruddin began speaking about a previous life when he was around 2 years old. He claimed to be Hardev Baksh Singh, a Thakur (a member of the second highest ranking caste of Hindus) from the nearby village of Phargana. Hardev Baksh Singh was a landowner and a respected figure in his community.

 

On March 21, 1961, Hardev Baksh Singh was involved in a violent quarrel over cattle with other villagers. The dispute escalated, and Hardev Baksh Singh was fatally wounded by a spear that pierced his left upper chest, penetrating his heart. He died almost instantly. The autopsy report confirmed the location and nature of the fatal wound.

 

Notable Statements and Behaviors:

- "My money is buried under the door."

- "I am Hardev Baksh Singh, a Thakur."

- "I was killed with a spear during a quarrel over cattle."

- "My sons were among my murderers."

- "I had two daughters who were younger than my sons."

- "I had a gun."

- "I had 500 bighas (approximately 165 acres) of land."

- "I was killed outside my house and near a tree."

- "I was killed with a spear and a gun."

- "I died instantly."

- "I had three brothers."

- "I was the youngest of the brothers."

 

Nasruddin's first statement about his previous life was, "My money is buried under the door." He went on to describe the quarrel that led to his death and identified himself as Hardev Baksh Singh. He also mentioned that his sons were among his murderers, a claim that was later partially confirmed by investigators.

 

Nasruddin exhibited several behaviors and made statements that were unusual for a Muslim child but aligned with his claim of being a Thakur in his previous life. He refused to engage in activities typical of his Muslim background, such as collecting cow dung for fuel. He also resisted Islamic religious practices, such as saying Islamic prayers or going to the mosque.

 

He had a marked fear of the dark and would not go out of the house at night, even for a "call of nature." He preferred to eat alone and considered himself superior to his peers. He would not eat beef or fish but would eat mutton. He asked for expensive clothes and would not wear any that someone else had already worn. He tended to play alone rather than with other children.

 

Investigations, Recognitions, and Verifications:

When Nasruddin was around 3 to 6 years old, visitors from Phargana, including Hardev Baksh Singh's wife and son, came to Allahaganj to meet him. Nasruddin recognized them and stated their relationships to Hardev Baksh Singh, although he could not give their names. He also recognized an elephant from Phargana and claimed it was his, although it actually belonged to one of Hardev Baksh Singh's distant cousins.

 

The case was first brought to the attention of Dr. Ian Stevenson and Dr. Satwant Pasricha in April 1975. They began investigating the case in May 1975, conducting interviews with Nasruddin, his parents, and other informants from Allahaganj and Phargana. They also examined the autopsy report of Hardev Baksh Singh, which confirmed the details of his fatal wound.

 

During their investigation, Dr. Stevenson and Dr. Pasricha recorded 29 statements made by Nasruddin about his previous life. Of these, 13 were corroborated by informants or the autopsy report. Some of Nasruddin's statements were accurate, while others were not. For example, he correctly stated that Hardev Baksh Singh had three brothers but incorrectly said that he was the youngest, when he was actually the second oldest.

 

The most striking piece of evidence in the case was the correspondence between Nasruddin's birthmark and the fatal wound on Hardev Baksh Singh. When Nasruddin was born, the birthmark was located high on his left chest, close to the site of the fatal wound. Over time, the birthmark migrated to a lower position on his chest, but the initial correspondence was remarkable. Autopsy Report confirmed the details of Hardev Baksh Singh's fatal wound.

 

Nasruddin also had a birthmark on his head that had faded by the time of the investigation. This birthmark corresponded to a wound noted in the autopsy report as being 3 inches above the right ear of Hardev Baksh Singh. Also, Nasruddin's behavior aligned with his claim of being a Thakur in his previous life.

 

Family and Community Reactions:

Nasruddin's parents were initially skeptical of his claims, as reincarnation is not a part of their Islamic beliefs. However, his statements and behavior eventually convinced them that he was the reincarnation of Hardev Baksh Singh. They tried to suppress his memories out of fear that he might go to Phargana when he grew up, but they also accommodated his ‘Thakur tastes’ to some extent, such as giving up eating beef themselves.

 

Some members of the Muslim community in Allahaganj were critical and even menacing toward Nasruddin's family for their cooperation with the investigation. However, the family continued to participate in the investigation under the protection of Udai Veer Singh, a substantial landowner and respected figure in the community.

 

Other Information:

In November 1983, Dr. Pasricha conducted follow-up interviews with Nasruddin and his mother. Nasruddin was about 21 years old at the time. He was married and working as a laborer but was still impoverished. His memory of the previous life was fading, and he rarely spoke about it spontaneously. However, his behavioral memories, such as preferring to eat alone and considering himself superior, persisted.

 

The case of Nasruddin Shah is a fascinating example of a reincarnation case, with striking correspondences between his birthmarks and the wounds of Hardev Baksh Singh, as well as his behavioral and cognitive memories that align with his claims of a previous life. The investigation by Dr. Stevenson and Dr. Pasricha provided objective verification through interviews and medical records, making it a well-documented example of a reincarnation case. Despite the cultural and religious differences between Nasruddin's Muslim family and his previous life as a Hindu Thakur, the evidence in the case is compelling and thought-provoking.

 

 

American Christian Haupt reincarnation case:

 

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

Other Independent researchers and English language media.

 

A verified reincarnation case in United States of America. [The boy who disliked famous Babe Ruth because he was mean to him in a past life.]

 

Christian Haupt was born in 2009 in the Los Angeles area to parents Michael Haupt and Cathy Byrd. From a very young age, Christian displayed an unusual obsession with baseball. At just two years old, he insisted on wearing a baseball uniform, including shoes with cleats, everywhere he went. He carried a small wooden baseball bat with him constantly and showed no interest in any other activities except baseball. This behavior was particularly puzzling to his parents, as neither of them had any significant interest in the sport. Michael, Christian's father, grew up in Germany where baseball is not popular, making Christian's fixation even more mysterious.

 

Notable Statements and Behaviors:

- "When I was big, I didn’t wear seatbelts, and I drank alcohol." (This statement was made by Christian while settling into their seats on an airliner, causing surrounding passengers to break into laughter.)

- "I do not like him. He was mean to me!" (Christian said this when he saw a large portrait of Babe Ruth at Boston’s Fenway Park. He became very agitated and had to leave the ballpark after only two innings.)

- "Mommy, I used to be a tall baseball player." (Christian repeatedly made this statement to his mother, Cathy. When Cathy corrected him by saying, "Yes, you will be a tall baseball player someday," Christian got upset and insisted, "No, I was a tall baseball player—tall like daddy!")

- "I injured my knee and had to take time off from playing." (Christian told his sister that when he was a tall baseball player, he injured his knee and had to take time off from playing.)

- "Mommy…when I was a kid before, there was a fire in my house." (Christian mentioned this detail, which Cathy realized referred to fire used for lighting fueled by natural gas.)

- "When I was a tall baseball player—tall like daddy—I used to stay in hotels almost every night." (Christian provided this detail about his past life, indicating frequent travel.)

- "We played our games during the day because there were no lights on the field in the olden days." (Christian mentioned this detail about the early 1900s, which was accurate and not learned through normal means.)

- "In the old days, we wore metal cleats but no batting helmets." (Christian shared this detail about the olden days, which Cathy later verified as accurate.)

- "That’s me." (Christian identified himself as Lou Gehrig in past life photos, pointing to a player in the 1927 Yankees team photo.)

- "That’s not dumb Babe Ruth. That’s the coach." (Christian correctly identified Joe McCarthy, the coach, in a photo that Cathy thought was of Babe Ruth and Lou Gehrig with their arms around each other.)

 

As Christian grew older, he began making statements that suggested he had memories of a past life. He repeatedly told his mother, Cathy, that he was a "tall baseball player." He also mentioned details about the early 1900s that he could not have learned through normal means. For example, he said that when he was a kid before, there was a fire in his house, referring to fire used for lighting fueled by natural gas. He also mentioned that he used to stay in hotels almost every night and that they played their games during the day because there were no lights on the field in the olden days. Additionally, he said that in the old days, they wore metal cleats but no batting helmets.

 

Dislike for Babe Ruth:

One of the most striking aspects of Christian's statements was his strong dislike for Babe Ruth. He would become agitated whenever he saw images of Babe Ruth and insisted that Ruth was mean to him. This dislike was so intense that Cathy had to leave a baseball game at Fenway Park early because Christian became too upset.

 

Identification as Lou Gehrig:

Cathy began to suspect that Christian might be remembering a past life as a famous baseball player. She showed him photos of baseball teams from Babe Ruth's era, and Christian pointed to a player in the 1927 Yankees team photo and said, "That's me." The player he identified was Lou Gehrig, a legendary baseball player known for his talent and his tragic death from amyotrophic lateral sclerosis (ALS), now widely known as Lou Gehrig's disease. Christian was just three years and two months old at the time of this identification.

 

Cathy was initially skeptical, as the idea of reincarnation went against her Christian beliefs. However, as more evidence emerged, she began to take the possibility seriously. She learned that Lou Gehrig and Babe Ruth had been best friends until a falling out in 1932 over a disagreement involving Gehrig's mother, Christina, and Ruth's daughter. This historical context aligned with Christian's dislike for Babe Ruth.

 

Mother's Connection to Christina Gehrig:

In a surprising turn of events, Christian identified his mother, Cathy, as Lou Gehrig's mother, Christina Gehrig. Cathy was initially taken aback by this claim but decided to explore it further. She underwent past life regressions and felt a strong connection to Christina Gehrig. During these regressions, she learned details about Christina's life that she did not know before and later verified through research.

 

Synchronistic Events:

Cathy and Christian experienced several synchronistic events that seemed to validate their exploration of Christian's past life memories. On a trip to the East Coast to visit Lou Gehrig's home and other related sites, their flight to Charlotte was canceled, leading them to take a flight to Tampa Bay instead. They decided to attend a Yankees game while they were there and discovered that it was ALS Awareness Day. A video of Lou Gehrig giving his famous "Luckiest Man Alive" speech was playing on the big screen, and Christian won a framed photo of Lou Gehrig in a raffle. Cathy interpreted these events as a "wink from the universe," confirming that they were on the right path.

 

Physical Resemblances and Behaviors:

Christian shares physical similarities with Lou Gehrig, including prominent dimples and being left-handed. He also displays behaviors that align with Lou Gehrig's personality, such as his obsession with baseball and his talent for the sport. Cathy notes that Christian would rather play baseball than eat, a trait that Lou Gehrig was also known for.

 

Investigations and Verifications:

Cathy conducted extensive research to verify the details of Christian's statements and the historical context of Lou Gehrig's life. She confirmed that the details Christian provided about the early 1900s were accurate and that the falling out between Lou Gehrig and Babe Ruth aligned with Christian's dislike for Ruth. She also verified the details she learned about Christina Gehrig's life during her past life regressions.

 

Other Information:

The reincarnation case of Christian Haupt presents a compelling array of evidence, including past life statements, behaviors, historical context, physical resemblances, and synchronistic events. The combination of these elements supports the idea that Christian Haupt is the reincarnation of Lou Gehrig. The case also highlights the renewal of relationships across lifetimes, with Cathy Byrd being identified as Christina Gehrig, Lou Gehrig's mother.

 

[Special note: Please share this valuable book with others. You can upload this book to social media sites such as Facebook groups. So many people will be able to read this book. And share this book by using various methods. Let many people know about this book. You can personally send this book to your friends also.]