Reincarnation Research

The Power of Souls: Twins are Murdered and then Reincarnate as Twins Again-Planning Lifetimes and The Past Life Cases of the Tripathi Twins and Ramoo and Rajoo

How derived: Past Life Memories in Childhood

Researchers: Ian Stevenson, MD, Erlander Harraldsson, PhD and L.P. Mehrota, PhD

From: Cases of the Reincarnation Type, Volume I, India, by Ian Stevenson, MD (pages 337-360)

The Lives of Bhimsen and Pitamah

The Tripathi twins, Bhimsen and Pitamah, were born in the village of Uncha Larpur in the Indian state of Uttar Pradesh, in 1935. Their father was Pandit Kali Shanker, a farmer, and their mother was named Ram Devi. The twins had an older brother whose name was Chandra. The family were Brahmins, the highest caste or social class of Indian culture. The twins very close to one another and went everywhere together.

Bhimsen was the more intelligent twin, who advanced in school up to the sixth grade. As he could read and write, in adulthood, he worked part-time as the secretary of the village of Uncha Larpur. Bhimsen was considered the more aggressive of the boys.

In contrast, Pitamah was considered more simple. He never went to school.

Though both twins were good-natured, they were known to be strong, brave and would not run from a fight when provoked. They kept a licensed gun in the home of their mother, Ram Devi, which was hung on a peg on a wall.

Like their father, Bhimsen and Pitamah became farmers, along with their older brother, Chandra. When their father died, his will specified that his land be divided equally between his three sons.

Bhimsen married first and had 3 children. Pitamah married a year later and had one child.

The Murders of Bhimsen and Pitamah

In 1964, when the twins were about 40 years old, a land dispute erupted between them and men named Jagannath and Raja Ram, who lived in the neighboring town of Kurri, which was a 1 kilometer or about a half mile away from Uncha Larpur.

Jagannath had built an earthen dike on land that the twins considered their own. In retaliation, the twins knocked down the dike and then dammed up a stream that irrigated land owned by Jagannath and Raja Ram.

Jagannath and Raja Ram planned revenge on the twins. They pretended that they forgave Bhimsen and Pitamah for destroying their dike and blocking the stream that irrigated their land. Under the pretense of wanting to settle a separate financial matter, Jagannath and Raja Ram invited the twins to the home of Jagannath, in the nearby town of Kurri.

When Bhimsen and Pitamah arrived, their hosts were affectionate and gave the twins milk to drink. Suddenly, a number of men came into the room and attacked the twins. First, they threw a corrosive liquid, likely acid, into the eyes of the twins to blind them.

They then subdued the twins by tying them up with ropes. While the twins were on the floor, the men pressed down on their chests and stomachs with wooden poles. Poles placed across the twin’s necks were used to strangulate them.

The Bodies of Bhimsen and Pitamah are Thrown into a Well

The attackers then threw the twins, Bhimsen and Pitamah, still bound with ropes, into a well. The twins were last seen on April 28, 1964.

Four days later, on May 2, 1964, the decomposed bodies of the twins were discovered in the well. The police who pulled the bodies out of the well determined that the twins were killed by strangulation. By the time an autopsy was done, the bodies, exposed to the heat of India, were too far decomposed for a cause of death to be determined by the coroner.

The twins, Bhimsen and Pitamah, were thought to have been killed on or about on April 28, 1964. Jagannath was about 45 years of age when of the the twins were murdered.

The Murderers are Aquitted for Lack of Testimony and Evidence, then Brag About Their Deeds

Police arrested 9 known enemies of Bhimsen and Pitamah, who stood trial for the murder of the twins. Because these 9 defendants were likely involved in the murders, none would testify against each other. As such, without willing witnesses or other evidence, the 9 defendants were acquitted and went free.

Encouraged and emboldened by their acquittal, the participants of the murders of Bhimsen and Pitamah started to talk about their crime. They admitted that they had thrown a corrosive liquid into the eyes of the twins. They also revealed that they then used wooden poles to pin the bodies of the twins onto the floor. Wooden poles were then used to press on the throats of Bhimsen and Pitamah to suffocate them. The murderers then bragged about throwing the bodies of the twins into a well.

Bhimsen and Pitamah Reincarnate as Another Set of Twins-Ramoo and Rajoo

4 months later after Bhimsen and Pitamah were killed, in August 1964, another set of twins were born in the village of Sham Nagara, which is 16 kilometers or about 10 miles from Uncha Larpur, the past life home of Bhimsen and Pitahmah. There was a primitive road that ran between the villages of Uncha Larpur and Sham Nagara, that could only be traversed in good weather.

Sham Nagara had a population of only about 100. The twins’ father was Pan Ram Swaroop and their mother was named Kapuri.

Announcing Dreams involving Two Children

Kapuri had 2 dreams prior to the birth of her twin sons, in which 2 children were involved. Though Kapuri did not place much importance in these dreams, they may have been predicting that she would have twins.

Ramoo and Rajoo Want to Go to Their Past Life Home, Uncha Larpur

Their parents named their twins Ramoo and Rajoo. When they were 2 years old, they began to speak in an organized manner.

In the first indication that they remembered past lives, Ramoo and Rajoo ran off to the main highway in their town. When they were brought back to their house, their parents asked why they ran off. The twins answered that they were trying to get back to their home. The twins expressed a strong desire to go to Uncha Larpur before they said anything about their past lives.

Past Life Memories are Stimulated by the Twin’s Recognition of an Acquaintance from Uncha Larpur

At 3 years of age, the twins, Rajoo and Ramoo saw a man from the village of Uncha Larpur whose name was Shiv Narain. The young twins touched his feet in a sign of respect. The twins’ uncle chastised them for this act on an unknown stranger. They replied that they recognized this man from their past lives in Uncha Larpur.

The recognition of this man stimulated past life memories in the twins. In discussing their past incarnations, Rajoo and Ramoo often spoke together. When one started to make a statement, the other twin would finish the sentence. As such, it was often difficult to distinguish which twin said what.

Past Life Statements

Ramoo and Rajoo made the following statements regarding their remembered past lives as Bhimsen and Pitamah:

Rajoo and Ramoo said that in their past lives their names had been Bhimsen and Pitamah. More specifically, Ramoo said his name was Bhimsen, while Rajoo said that his name had been Pitamah.

Though Pitamah | Rajoo was considered the less intelligent twin in both lifetimes, Rajoo was the one who offered the most details of the twins’ past lives.

The twins said that in their past incarnations they had a brother named Chandra and that they lived in the village of Uncha Larpur.

The twins said that they had studied up to the sixth grade under a teacher named Thakur Tilak Singh, in village of Marhana. These statements were true for Ramoo, who was Bhimsen in a past life.

The twins said one of them had married a girl from Bahawalpur and the other had married a woman from Atrauli. Bhimsen | Ramoo had indeed married a woman from Bahawalpur, while Pitamah | Rajoo had married a girl from Atrauli.

The twins said that one of them had son named Netra Kishore, which was true for Bhimsen | Ramoo.

The twins said that one of them had a son named Drona, short for Dronacharya, which was true for true for Pitamah | Rajoo.

The twins said that they owned 60 bighas of land (there are about 7 bighas to an acre), which was essentially correct for the amount of land Bhimson and Pitamah had owned.

They said that one of them wore a ring, which was true of Bhimsen | Ramoo.

The twins said that they owned a licensed gun. Further, Rajoo said that the gun was placed on a peg on a wall in the room of their past life mother, Ram Devi. Rajoo added that a belt with bullet cartridges was also kept hanging on the wall near the gun. These statements were accurate, as the gun and cartridge belt owned by Bhimsen and Pitamah were indeed kept in the room of their mother, Ram Devi.

Rajoo and Ramoo Remember their Past Life Murders

Rajoo was the first twin who spoke about their past life murders, stating that a village leader in Kurri named Jagannath, with his friend Raja Ram, killed the twins in their past lives.

Rajoo said that in their past lives, they dismantled an irrigation trough that watered the fields owned by Jagannath and Raja Ram.

Rajoo said that Jagannath was angry at first about the destruction of the irrigation trough, but later became friendly. When the twins were invited to the home of Jagannath in Kurri. Rajoo said when they arrived, Jagannath sent the women of the house away. Rajoo said Jagannath was initially affectionate to the twins and gave Bhimsen and Pitamah milk to drink.

When they twins started to drink the milk, they were surrounded by a group of men who grabbed them. Rajoo added that the men threw acid into their eyes to blind them. The attacking men and then tied the twins up with ropes.

Rajoo said that his past life brother, Bhimsen, got loose from the ropes and escaped from the house, but returned when Bhimsen realized that his brother, Pitimah | Rajoo, was still in the house and was being killed. Rajoo added that another assailant was named Hori Lal.

These statements regarding the murders of the twins were accurate, based on what the murderers themselves told others after their trial ended in acquittal. Recall that there were 9 men who stood trial for the murder of the twins, including Jagannath, Raja Ram and Hori Lal.

Rajoo added that they, the past life twins, were then placed into sacks and were subsequently thrown into a well. Ian Stevenson noted that when the bodies were found in the well, they were not in sacks. Stevenson thought it was plausible that sacks were used to hide the bodies while they were being transported from Jagannath’s home in Kurri to the site of the well.

Most sacks in the area, used for transporting crops, have the name of the owner printed on them. In disposing the bodies of Bhimsen and Pitamah, it would be necessary to remove the sacks to avoid incrimination.

The twins continued to talk about their past lives at least up to 9 years of age.

The Twin’s Parents Repress Ramoo and Rajoo’s Past Life Memories

The parents of Ramoo and Rajoo made no attempts to verify their twins’ past life memories and never took them to Uncha Larpur, as there is a superstition in northern India that predicted grave misfortune to children who remember past lives. One such consequence included that these children would die young. As such, parents would repress children’s past life memories by gentle suppression or even by physical punishment, such as beating the child.

The parents of Ramoo and Rajoo thought it was appropriate to beat the twins whenever they started talking about their previous lives. When this did not work, they switched to the lesser demand that the children not talk about their past incarnations outside of the family. In addition, the twins’ parents and told them to deny remembering past lives if strangers asked. They made an exception for Ian Stevenson’s interviews

Another reason that the parents of Ramoo and Rajoo suppressed their sons’ past life memories was concern that the murderers of the past life twins could intervene and harm Ramoo and Rajoo to suppress testimony regarding the killings.

Ramoo and Rajoo Spontaneously Recognize their Past Life Mother and Brother

Verification of the twins’ past life memories only occurred when those who knew Bhimsen and Pitamah heard about the past life recall of Ramoo and Rajoo. For example, Ram Devi, the past life mother, came to see the reincarnated brothers in Sham Nagara. Ramoo and Rajoo recognized her on sight and both the twins and Ram Devi wept when they met.

The older brother of Bhimsen and Pitamah, Chandra, also came to see Ramoo and Rajoo, who the twins also recognized on sight. In fact, Chandra was a primary source of verifications of the reincarnated twins’ past life memories.

Ramoo and Rajoo Confront their Past Life Murderers

Just as their parents feared, a number of the alleged murderers came to Sham Nagara to meet Ramoo and Rajoo, who the twins did recognize. Stevenson speculated that the murderers must have been lured by a combination of curiosity and anxiety. Stevenson was not able to get information on how this meeting between Ramoo and Rajoo and their past life murderers went, but Stevenson noted it could not have been pleasant.

Past Life Behaviors and Abilities

Ramoo was considered the more intelligent twin. In contrast, Rajoo was assessed to be simple. This corresponds to the natures of the past life twins, as Bhimsen | Ramoo was more intelligent and went to school, where he learned to read and write. Pitabah | Rajoo, on the other hand, never went to school. It is interesting that that the twin who was considered less intelligent, Rajoo, was on the one who first accessed past life memories.

Ramoo and Rajoo were constantly together, just as were Bhimsen and Pitamah, and they showed much affection for each other. One would not eat unless the other was also present to share the meal. If one twin went somewhere by himself, the other would call him to come back.

Ramoo and Rajoo also had the tendency to confront a situation aggressively, much like Bhimsen and Pitamah did. As an example, when a low-caste person, who knew Bhimsen and Pitamah, traveled from Uncha Larpur to Sham Nagara meet these reincarnated twins, this low-caste person taunted the twins regarding their defeat in a past life brawl or dispute. Ramoo and Rajoo then became furious and rushed towards their antagonist and exclaimed: “God has made a small, but we can still devour you.”

Another incident in which the young twins showed bravado occurred when a villager from Uncha Larpur came to Sham Nagara to meet the brothers. Ramoo and Rajoo recognized this person, who they apparently had a past life quarrel with.

Ramoo ran up to this person and shouted: “Why have you come here?” The visitor replied with an insulting remark and Ramoo then picked up a brick to throw at the visitor, but someone intervened and prevented Ramoo from launching this weapon. Recall that Bhimsen | Ramoo was the more aggressive of the past life twins, demonstrating a parallel in temperament.

Ramoo and Rajoo Meet their Past Life Sons and Act in a Paternal Manner

When the reincarnated young twins met their past life sons, they took on a paternal attitude.

Their past life children were addressed by the reincarnated twins as “sons.” They also said that Bhimsen’s son should occasionally pay a visit to the native village of Bhimsen’s wife.

When the past life sons told the reincarnated twins that their past life house had decayed and had become decrepit, the twins instructed their past life sons to rebuild the house with proper care.

Past Life Birthmarks

Ramoo and Rajoo had pigmented or dark streaks, about 2 millimeters wide, that ran horizontally across their lower chests and abdomens. Ramoo had 5 such marks, while Rajoo had 2 marks. Their mother, Kapuri, said that these dark, horizontal streaks were present from birth.

Ian Stevenson speculated that these birthmarks could have been due to the ropes used to tie up Bhimsen and Pitimah. Alternately, the birthmarks could have resulted from the poles used to press the Bhimsen and Pitimah against the floor and suffocate the twins.

Ian Stevenson, MD Determines the Families in these Reincarnation Cases Had No Prior Contact

Stevenson noted though the village of the past life twins, Uncha Larpur, and that of the reborn twins, Sham Nagara, were only 10 miles apart, he found that there was no social connection or any interactions between the two families before Ramoo and Rajoo spontaneously started talking about their past lives.

Chandra, the older brother of Bhimsen and Pitamah, told Stevenson that he and his family had never been to Sham Nagara prior to the emergence of the past life memories of Ramoo and Rajoo, and that they had no friends or family members in Sham Nagara.

In sum, Ian Stevenson concluded that Ramoo and Rajoo had no way to know about Bhimsen and Pitamah through normal means.

Principles of Reincarnation and Understanding Past Lives

Planning Lifetimes and Relationships Renewed through Reincarnation: The twins Bhimsen and Pitamah reincarnated as the twins Ramoo and Rajoo. These cases demonstrate the extraordinary ability of souls to plan lifetimes to be reincarnated with loved ones.

Birthmarks Associated with Past Lives: Ian Stevenson hypothesized that the horizontal pigmented lines that Ramoo and Rajoo were born with on their chests and abdomens reflected marks made by ropes used to tie up Bhimsen and Pitamah, or the poles used to pin them to the ground.

Spirit Beings in Reincarnation Cases: The mother of Ramoo and Rajoo, Kapuri, had dreams before they were born in which two children were involved, possibly foreshadowing the birth of her twins. It appears that from the spirit world, Bhimsen and Pitamah where announcing that they would be reborn as the children of Kapuri.

Split Incarnation or Parallel Lives: Ramoo and Rajoo were born only 4 months after Bhimsen and Pitamah were murdered. If souls are involved in the process of conception, which I believe is true, then the souls of Bhimsen | Ramoo and Pitamah | Rajoo were animating two bodies at a time.

Same Family Reincarnation Cases of Sisters Who were Reborn as Twins: The Past Life Cases of Joanna Pollock | Gillian Pollock and Jacqueline Pollack | Jennifer Pollack

How Derived: Past Life Memories in Childhood

Researcher: Ian Stevenson, MD

From: Reincarnation and Biology, by Ian Stevenson, MD, pages 2041-2058

Article by: Walter Semkiw, MD

The Lives of Joanna and Jacqueline Pollock

John and Florence Pollock owned and managed a small grocery business and a milk delivery service in England. John Pollock was born in 1920 in Bristol, England and his family attended the Church of England. In adulthood, he, along with Florence, joined the Roman Catholic Church. They had two daughters who were tragically killed in childhood.

Their first daughter, Joanna, was born on March 25, 1946, while the family was still living in the city of Bristol. The family then moved to the town of Whickham where they had a large detached house that had gardens and orchards. When Joanna was 4 years old, the family moved to the village of Hexham, where their second daughter Jacqueline was born on April 13, 1951.

As both parents worked, the girls were raised by Florence’s mother, who lived with the family. While delivering milk, Florence would wear a particular smock to protect her cloths from getting wet.

Joanna and Jacqueline were very close to one another and always did things together. Joanne, who was 5 years older than Jacqueline, tended to “mother” her younger sister, who accepted Joanne’s guidance and leadership.

Jacqueline Incurs a Scar on Her Right Forehead

When Jacqueline was 3 years old, she fell and hit her forehead on the rim of a bucket, which resulted in a laceration that required 3 stitches. A scar resulted which was located on her right forehead near the root of her nose. This scar would become more pronounced in cold weather.

Joanna loved to write and produce little plays for which she would wear costumes to enact her dramas. Both Joanna and Jacqueline enjoyed combing the hair of others, especially the hair of their father. The girls also loved to play on the swings located in a park in Hexam.

The Sisters are Killed on a Sidewalk by a Deranged Driver

On the morning of the May 5, 1957, the girls were walking from their home to their church in Hexam in order to attend Sunday School. Suddenly, a woman deliberately drove her car onto the sidewalk that the girls were walking on. There was a wall along the sidewalk which prevented a means to escape away from the street. The car struck the sisters and killed them instantly. Joanna was 11 and Jacqueline was 6 years old when they died.

It was later learned that in a custody dispute with her husband, the driver who killed the girls had her own children forcibly taken from her. Apparently, this woman felt that if she could not possess her children, no one else should have any children. She was later confined to a psychiatric hospital.

After the deaths of her daughters, Florence quit delivering milk and her smock was stored away. Similarly, the girls’ toys and dolls were placed in a box for storage.

Sisters Reincarnate as Identical Twin Girls

Florence became pregnant again in the beginning of 1958. With the pregnancy, despite his Christian background, John was certain that Florence would have twins and that their deceased daughters would be reborn to them. Florence’s doctor insisted that she would have one child, not twins. Florence did not believe in reincarnation and dismissed her husband’s belief that Joanne and Jacqueline would reincarnate within their family.

Nonetheless, on October 4, 1958, a year and a half after their daughters were killed, Florence did indeed have identical twin girls, who were named Gilliam and Jennifer. They were born in Hexam. Both girls had a flat, dark mole on the left flank, just above the hip, which could be explained by their identical genetic makeup.

Past Life Birthmark: Jennifer has a Birthmark at the Same Site as Jacqueline’s Forehead Scar

Jennifer also had a birthmark on her right forehead at the root of her nose, the same spot where Jacqueline incurred a scar when her head struck the bucket. Gilliam did not have a scar on her head. As such, the birthmark on Jennifer’s forehead could not be explained by genetics. Like with Jacqueline, Jennifer’s scar became more visible in cold weather. Due to this birthmark on her head, it was speculated that Jennifer may be the reincarnation of Jacqueline.

When the twins were 9 months old, the family moved from Hexam to a town called Whitley Bay. This is where the twins grew up.

Gilliam Recognizes Jacqueline’s Past Life Birthmark

The girls started to speak coherently when they were three years old. At about this age, Gillian spontaneously pointed to the birthmark on Jennifer’s forehead and said:

“That is the mark Jennifer got when she fell on the bucket.” In her contemporary life, Jennifer had not had any injury that would explain the scar. Jacqueline, on the other hand, had fallen on a bucket and incurred a head wound that required stitches and resulted in a scar in the same anatomical place.

Gilliam and Jennifer Identify and Claim their Past Life Dolls

When the twins were 3 or 4 years old, John and Florence took out the box of toys that had belonged to their deceased daughters. The toys were taken out and were lying around. Spontaneously, Gillian claimed a doll that had belonged to Joanna and Jennifer claimed a doll that belonged to Jacqueline. The dolls were markedly different.

Further, the twins said that Santa Clause had given the dolls to them and indeed, the dolls had been given to Joanna and Jacqueline as Christmas presents.

This furthered the speculation that Gilliam was the reincarnation of the older deceased sister, Joanna, and that Jennifer was the reincarnation of the younger sister, Jennifer.

Gilliam Recognizes her Past Life Toy Laundry Wringer

Another item that was removed from the box was a toy, miniature laundry wringer. Before the advent of electrically driven clothes dryers, wringers were used to squeeze water from washed clothes. The toy wringer had belonged to the older sister, Joanna.

When Gillian saw the toy she immediately burst forward and claimed it as hers. She said: “Look! There is my toy wringer.” She added that this toy wringer was also was a Christmas present, which was true for the life of Joanna.

Past Life Memories: The Twins Remember the Swings at a Park In Hexam and their Fatal Past Life Accident

John Pollack stated that when the twins were 4 years old, they spoke about the swings in the park at Hexam. Recall that the family moved from Hexam to Whitely Bay when they were only 9 months old, so they would have no memory of swings at Hexam by normal means.

Florence said that she had heard Gillian and Jennifer more than once talking to each other about the fatal accident of Joanna and Jacqueline. Florence noted that when they spoke about the fatal accident, it seemed it they were speaking in present time. John noted that when they spoke about the fatal accident, it seemed as they were reliving it.

John reported another incident in which Gillian and Jennifer were in an enclosed or dead-end alley near their house, that had an automobile parked in it. When the driver of the car got in and started the engine to back out of the alley, Gillian and Jennifer immediately clung tightly to each other and cringed at one side of the alley. John observed that they seem terrified. The conjecture was that the incident reminded Joanna | Gilliam and Jacqueline | Jennifer of their fatal accident, in which they had no means of escape.

Past Life Behaviors

The twins seemed to mirror the behavior of the deceased sisters. For example, Gillian and Jennifer were extremely close, like Joanna and Jacqueline, and if one of them was given a disciplinary spank, the other one would cry.

The twins tended to look toward their maternal grandmother for guidance and care, just as Joanna and Jacqueline had done, which was inappropriate at the time since Florence was no longer working and had more time to spend with her young girls than she did with her deceased ones.

The twins enjoyed combing the hair of other people, especially their father’s, much like Joanna and Jacqueline. Gillian tended to mother Jennifer and Jennifer accepted Gillian’s leadership, much as was the relationship between Joanna and Jacqueline

Florence noted that her deceased daughters, Joanna and Jaqueline, were careless about crossing streets. In contrast, Gillian and Jennifer were very cautious in these situations. They would stop and hold their mother’s hands while crossing the road. Florence thought the twins had a much stronger fear of approaching vehicles than other children of their age.

Gillian also showed an early interest in acting and like to utilize costumes, much like Joanna.

Geographic Memory: The Twins know the Location of a Past Life Park and Swings

When the twins were 4 years old, the family took a trip from Whitely Bay to their former town of Hexam. As they were walking along the road which led to the park, even before the park was in sight, Gillian and Jennifer said that they wanted to go across the road to go to the park and play on the swings. John and Florence were surprised at this statement of the twins, as they could not have known about the park with swings as they had never been there before. The twins were 9 months old when the family moved from Hexan, so they had no opportunity to play in the park. It seemed that the twins were recalling events from the lives of the deceased girls.

Past Life Memories: Jennifer Recognizes the Smock Florence wore Prior to the Death of the Sisters

When the twins were 4 and a half years old, their father, John Pollock, was getting ready to do some painting of their house. John took out of storage the smock that Florence had used in their milk delivery business and put it on, to protect his clothes from being soiled with paint. Jennifer, the younger twin, seeing him with the smock on, said: “Why are you wearing mom’s coat?”

When Gillian, the older twin, did not seem to recognize the smock, Jennifer became annoyed with her sister. Gillian’s unrecognition of the smock can be explained as in Gilliam’s past life as Joanna, she would have been in school when her mother came home from work and took off the smock. As such, Joanna would rarely see her mother’s smock.

In contrast, Jacqueline, as the younger daughter, was still at home and was being cared for by her maternal grandmother when Florence came home from work wearing her smock.

When John heard Jennifer saying that the smock belonged to her mother, he asked her how she knew this. Jennifer said that her mother had worn the smock when delivering milk, which was true.

Past Life Memories: The Twins Recall Having Lunch at School in Hexam

When the twins were six years old, they complained about the food that Florence had prepared for them for lunch. Florence then retorted that if they did not like the food at home, they could have lunch at their school.

The twins replied: “Well, we have done that before.” When Florence asked where they had lunch at school, the twins replied in Hexam. Florence challenged them by saying that they had never gone to school in Hexam, as the twins had grown up in Whitley Bay. Still, the twins insisted that they had lunch at the school at Hexam, which would have been accurate for the deceased sisters.

In Adulthood, Gilliam Describes her Past Life Home in Whickham

In 1981, when Gillian was 23 years old, she described to her father, John, of an inner vision she had in which she described playing in a sandpit in the garden of the large detached house. She gave a detailed description of the house and its gardens, lawns and orchards. This description accurately described a house that the family had occupied in Whickham. Recall that the family had left this house in Whickham when the deceased daughter Joanne was 4 years old.

Gillian believed she had lived in this house when she was a young child, but her father tried to explain to her that she had never lived in the Whickham house in her current lifetime. Though logically, Gilliam should have understood this as a past life memory from her lifetime as Joanne, it was difficult for her to comprehend this.

The Pollocks leave the Roman Catholic Church due to Parishioners’ Hostility Towards Reincarnation

When the twin’s past life cases were featured in local newspapers and magazines in the 1960s, John and Florence Pollack received nasty letters from the parishioners of their church, who rejected the concept of reincarnation. As a result, John and Florence left the Roman Catholic Church.

Though Florence, at the time of the birth of her twins herself rejected the premise that John forwarded that their babies were the reincarnations of their deceased daughters, based on the statements the twins had made, she accepted that the twins were the reincarnations of Joanna and Jacqueline.

Principles of Reincarnation-Evidence of Past Lives

Relationships Renewed through Reincarnation: The sisters Joanna and Jacqueline reincarnated to their parents as identical twins Gillian and Jennifer Pollock.

Ian Stevenson, MD of the University of Virginia compiled 31 reincarnation cases involving twins. In 100 percent of these cases, the twins had significant past life relationships, dramatically showing that souls plan lifetimes to be reunited with those we love. To learn more, please go to:

Ian Stevenson, MD Reincarnation Twin Study

Past Life Birthmark: Jennifer had a birthmark on ther right forehead near the root of her nose which was located in the same anatomic spot where Jacqueline had a birthmark incurred when she fell onto a bucket. This birthmark of both Jennifer and Jacqueline became more pronounced in cold weather

Past Life Talents and Behaviors: Joanna and Gillian both enjoyed writing and producing plays, utilizing costumes for their childhood dramas. Joanna’s maternal behavior towards her younger sister Jacqueline was replicated in the relationship between Gillian and Jennifer.

Geographic Memory: Though the family moved from Hexam to Whitely Bay when the twins were only 9 months old, when the family returned to Hexam for a visit, the twins had knowledge of the location of the park and swings where they had played in their previous lives.

A Boy Reincarnates as a Girl, Who Retains a Male Mindset: The Reincarnation Case of Karunasena | Ruby Silva

How Derived: Past Life Memories in Childhood

Researched by: Ian Stevenson, MD and Francis story

Article by: Walter Semkiw, MD

The Life of Karunasena

GG Karunasena was born on March 4, 1952 in the small Sri Lankan town of Aluthwala. His father, who was bald, was GG Punchi Singho and his mother was DW Punchi Nona. In contrast to many natives of Sri Lanka, both parents were fair-skinned. Karunasena had two older brothers, Dhanasiri and Upasena. He had a younger brother named Nandasena, who Karunasena was very fond of. The family’s nickname for Karunasena was Kira.

The family were farmers, who owned a rubber tree plantation and coconut groves. They also grew vegetables in cordoned off plots, which could spark arguments with neighbors regarding whose land it was to cultivate. Karunasena’s father also drove trucks and buses for income. In 1957, GG Punchi Singho suffered a stroke, was bedridden for two years, then recovered to the extent that he could walk, though with a cane and a limp.

Karunasena liked to be clean and well dressed. His hobbies included dancing, drumming and flying kites. He had a rather avid interest in Buddhism.

One dramatic event that occurred in the family’s life was when two cobras made their way into the Singho home. One snake was killed and the other one was burned.

Karunasena enjoyed gardening and was noted to exert himself vigorously on the family’s agricultural land. When he was seven years old, Karunasena returned from working in the fields, went to the family’s well to wash himself and then fell in and drowned. One of Karunasena’s brothers retrieved his body and held him. The family discussed whether to take Karunesna to the hospital, but it was determined that Karunesena was dead and that there was no point in seeking medical attention. Karunasena’s death occurred on July 18, 1959. He was buried in the grounds of the family’s rubber plantation.

Ruby Silva, the Reincarnation of Kurunasena, is Born

Ruby Kusuma Silva was born on September 12, 1962 in the Sri Lankan city of Galle, about three years after the death of Karunasena. Her father was WK Simon Silva and her mother was Somie Nona Jayasekera. At the time that Ruby was born, her parents had seven children, six boys and one girl. The family lived in the town of Batapola, which lies halfway between the cities of Galle and Colombo. When Ruby was two years old, the family relocated to the village of Pollewa that was 1.5 kilometers or about a mile from Batapola.

Ruby started to speak 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.” Rudy stated she wanted to be called a “brother” or “son” and not a “sister” or “daughter.”

When Ruby first spoke about her past life she did not seem to have adequate vocabulary to express herself. At one point, when she was trying to relate that cobras had invaded her past life family’s home and that one snake was burned and another killed, she used childish words. Her father, Simon, related that he had to translate her baby words into adult terms. When she wanted to convey that her past life father was a bus driver, she knew the word for bus but not for driver, so she communicated this by making motions of a person steering a vehicle.

Rudy seemed to perplexed that she was a girl and would say “why did I become a girl?” She also said “I am big” and said that she could do the work of a big person. When her mother asked why she had come to them, Ruby replied, “I was beaten by the other mother.”

Ruby said that her parents were fair-skinned and that her father was bald and lame. Rudy said that she lived in a town called Aluthwala and that she attended religious Sunday school at the temple there. She implied that her current parents were not her real parents, as she stated that her mother and father were in Aluthwala.

Regarding her past life death, Ruby 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 said that she had injured her leg in doing so and had bled, pointing to the right leg just below the knee. She said that one of her brothers said, “Let us take him to the hospital,” while the other brother said “He is dead.” She said that her mother was there and crying when she died. Ruby’s description was true regarding the death of Karunasena.

Ruby would talk as if she was still living her past life, speaking in the present tense. For example, she made the statements:

“there are piles of coconuts at my house”

“buses pass along the road by my house”

“the coconuts are brought by carts and lorries” (lorries are a term used in Sri Lanka for trucks)

“if you do not have coconuts here, we can get them at Aluthwala”

All these statements were correct for the life of Karunasena. Ian Stevenson noted Ruby talked as if she was “on leave” from her past life in Aluthwala.

Stevenson noted that Ruby’s remarks were often stimulated by an activity of a family member which would lead her to say, “I used to do that.” For example, when she saw her mother cutting vegetables, she reported that in her past life neighbors would argue with her family over fences separating their vegetable patches. Ruby noted that her past life family was much better off financially than her current family.

Ruby Remembers her Past Life Name and Nick Name

Ruby said that at school she was known as Karunasena, but that at home she was called Kira. She said that she had two older brothers and one younger brother. Ruby noted that her older brother and she would go to Sunday school together. She said that on the way to her past life home one comes to a culvert and then a junction. Her past life home, she related, was tiled and that the walls were color washed. Further, they had many coconuts at her past life home, which was in contrast to her contemporary home, where they had very few coconuts. Ruby related that her older brother would climb trees to bring down coconuts, which they would cut and drink water from. She said that her past life father would bring mangoes from a shop, as they did not have mango trees at their home. Ruby also stated that the family had a rubber plantation, though her past life mother would not allow her to go there. All these statements were correct for the life of Karunasena.

Ruby said that at the temple in Aluthwala, she saw a belly tree. Ruby said that she visited Kataragama, which is a well-known religious center in southern Sri Lanka. She correctly stated that at this center, there were big crowds, a bo tree and a temple. She also said that she had been to Galle and to another Sri Lankan city, Dodanduwa. These remarks were true for the life of Karunasena.

Ruby said that her aunts once washed a burnt part of a machine in a well. In actuality, the Singho family owned looms and one of Karunasena’s aunts had washed a part of a loom machinery that had become blackened with soot from an oil lamp. Karunasena had helped this aunt in cleaning of this machine.

Ruby’s Past Life Identity is Discovered

Ruby’s mother, Somie, traveled to Aluthwala in March 1966 and went to the Nandaramaya Temple inquiring whether there was a boy who fitted Ruby’s description of her past life.

After some investigation, Somie was referred to the Singho family. It became clear that Ruby’s memories matched the life of Karunasena. Due to the inquiries that were made, the Singho family heard about Ruby and her past life memories. They went to visit Ruby in Pollewa in April 1966. Aluthwala, where the Singho family lived, is about 14 kilometers or 8 miles from Pollewa. Ian Stevenson, MD, noted that the two families had no prior contact or knowledge of each other before they met.

Ruby Identifies her Past Life Family Members by Name

In April 1966 multiple family members of the Singho family came to visit Ruby and she recognized them on sight and identified all of them by name. These included:

GG Punchi Singho, the father of Karunasena: Specifically, when Ruby saw a man who was a stranger to the family approaching the house she said, “Here comes my father.” Ruby went to him and sat on his lap.

DW Punchi Nona, Karunasena’s mother

Dhanasiri, Karunasena’s older brother

Nandasena, the younger brother of Karunasena

JG Mary Nona, Karunasena’s aunt: No one in the Silva family knew who she was but when Ruby met her, Ruby was very friendly and even affectionate. Her father asked, “Who is she?” Ruby replied, “That is my aunt.”

Karunasena’s maternal uncle: When he came to the Silva house, he asked Ruby, “Who am I?” She replied “You are my uncle.”

Ian Stevenson noted that these identifications were especially impressive as Ruby’s family had no idea of who these past life family members were when they arrived at their home.

Past Life Phobia

Ruby had a phobia of wells. At the age of 3 ½ she would go to the well only with an adult. She warned her brothers and other persons about the danger of falling into a well. This phobia continued to at least 1968, at which time Ruby was 6 years old, but had resolved by the time she was 8 years old.

Ruby’s Masculine Behavior

As with other cases that involve gender change, Ruby retained the mindset of her previous incarnation, that of a male. In contrast, her older sister did not demonstrate male traits. These included:

A desire to wear boy’s clothing: She said that she had worn trousers in her prior life and she asked to be given trousers. When she would wear a dress, she would wear boy’s shorts underneath. Ruby would also wear her brothers’ shirts and undershirts.

Playing of boys’ games: Ruby liked to fly kites, play marbles, play cricket, ride her brother’s bicycle and climb trees, once even climbing a coconut tree to fetch the fruit. Recall that Karunasena liked to fly kites.

Ruby liked to whistle and when she wanted to get someone’s attention, she would make a clucking noise from the back of her throat. Karunasena had made the same clucking sound.

Ruby could be aggressive and during arguments with her brothers, she would punch them with her fists.

Ruby had no interest in cooking.

She asked her family to call her a brother or son, not a sister or daughter. Ruby’s mother was referring to Ruby as her son at least up to 1968.

When Ruby attended the funeral of an elderly woman, she told her mother that when she, Ruby, died, she would like to be reborn as a boy.

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.

Past Life Traits: Similarities between Karunasena and Ruby

Ian Stevenson tabulated common features of Ruby and her past life persona, Karunasena. These include:

Both were interested in gardening and planting. Ian Stevenson noted he witnessed Ruby using a shovel type tool with unusual vigor.

Both liked to dance to drum music. When Ruby heard drum music, she would invite her brothers to sing and dance with her.

Both were interested in religion and in particular, Buddhism.

Both liked high quality clothes, with both preferring clothing worn by boys

Both were aggressive: Karunasena was known to be mischievous and he would get into physical fights with other boys. As noted, Ruby would use her fists to strike her brothers during arguments.

Both were very fond of Karunasena’s younger brother, Nandasena. When he would visit Ruby, she would hide Nandasena’s bicycle so that he would be forced to stay longer. Nandasena would typically stay 1 to 2 days with the Silva family.

Principles of Reincarnation: Understanding Past Lives

Gender Change with Gender Identity Issues: Though a girl, Ruby retained the mindset of a boy. A dramatic case in which gender change through reincarnation resulted in homosexuality can be reviewed at the following page:

A Male Japanese Soldier Reincarnates as a Girl and becomes a Lesbian

Past Life Phobia: Ruby had a fear of wells due to her death caused by falling into a well.

Past Life Talents and Behaviors: Ruby was skillful at playing games typically engaged in by boys. She was able to climb trees. She could wield a shovel type tool with the skill of an adult.

Relationships Renewed though Reincarnation: Ruby was reunited with her past life family.

Spirit Beings in Reincarnation Cases: Ruby reported events after Karunasena’s death, such as the family’s discussion of whether to take him to the hospital. As such, the soul of Karunasena/Ruby was able to observe events from the spirit world.

Source: Stevenson, Ian: Cases of the Reincarnation Type, Volume II, Ten Cases in Sri Lanka, University of Virginia Press, 1977, pages 163-202

A Muslim Boy Reincarnates into a Buddhist Family: The Past Life Case of Wijanama Kithsiri

How derived: Childhood Past Life Memories

Researchers: Ian Stevenson, MD and Francis Story

From: Cases of the Reincarnation Type, Volume II, Ten Cases in Sri Lanka

Article by: Walter Semkiw, MD

MG Wijanama Kithsiri was born on August 28, 1959 in the Sri Lankan village of Wehigala, which at the time was inhabited by about 1000 people. His father was WMG Ariyawansa and his mother was MJ Kusumawathie. The family was Buddhist and Sinhalese, which is the native ethnic group in Sri Lanka that makes up 75 percent of the population. They spoke the Sinhalese language. All people living in Wehigala were Sinhalese Buddhists, with no Muslims or Tamils living in the area. The family was vegetarian.

Nocturnal Episodes of Xenoglossy: Speaking an Unlearned Language

At the age of three Wijanama began sitting up in bed in the middle of the night with his legs crossed and would speak in a language unknown to his parents. On a typical evening, Wijanama would go to sleep along with the rest of the family at 9 PM. In between 10 PM and midnight, he would sit up and begin a recitation of verses in an unknown language. This would last 3 to 15 minutes after which he would lie down and go back to sleep. Sometimes he would get up and try to leave the house, though his family would stop him from departing. His parents noted that Wijanama seemed distressed during these episodes, which continued on a nightly basis to at least until the age of 13, at which time the practice was still continuing to occur.

Past Life Memories of an Incarnation in Kandy

At the age of four Wijanama started talking about a past lifetime in which he stated that he lived in the city of Kandy. Kandy is in the highlands of Sri Lanka about 25 kilometers or 15 miles from Wijanama’s village of Wehigala. He said that he had another father and mother, that they would eat sitting on a mat and that his mother would wear a covering on her head. He also stated that at his past life home, there were plenty of light bulbs, which was an unusual statement as the family’s village of Wehigala had no electricity. In contrast, Kandy was electrified. He also said that water came from a pipe near their kitchen, which could be true for Kandy which had a piped water system, whereas in Wehigala water could only be obtained from wells. Wijanama also said that he had seen moving pictures or movies, which did not exist in his rural village but were available in Kandy.

Ian Stevenson explained that Kandy is a fairly large city with a diverse population which includes Buddhists, Tamil Hindus and Muslims. The Tamil people are another ethnic group in Sri Lanka who speak their own language, Tamil. Tamils at the time made up about 20 percent of the Sri Lankan population. Muslims in Kandy also speak the Tamil language.

Wijanama expressed a strong desire to see his previous parents. Wijanama said that he developed a fever and died while still a schoolboy, though he could not remember his name in this prior incarnation. He said that he attained the third grade in Kandy.

Wijanama claimed that he had seen the Perahara, which is a religious festival that involves elaborate parades and decorated elephants. His village did not have this festival but in Kandy the parade passes along King Street. Wijanama correctly stated that at the Perahara there were huge elephants and a lot of dances.

Wijanama describes a Muslim Past Life

Wijanama made several statements indicating that he was Muslim in his previous life. When Wijanama saw a woman with a hijab or headscarf on her head, which is typically worn by Muslim women, he said, “My mother is like that.” Ian Stevenson noted that Wijanama’s recitation posture of sitting with legs crossed is a position often taken by Muslims during prayers.

He also said that he ate meat in his previous life, though he would not eat pork. This is a common Muslim dietary practice, but contrary to the habits of his biologic family, who were vegetarians. Wijanama expressed disappointment in his current living situation as he related that his past life family was much better off than his contemporary one. Once he became angry, stating, “In my other house there is plenty of sugar and I want to go there.” Wijanama also said there was ample meat.

Another Muslim habit that Wijanama displayed was keeping his head covered with a handkerchief fastened with a knot in the back. In addition, he would wear his sarong, which is a type of robe, much further up on the leg, which Muslims do so that they can wash their feet upon entering a mosque. Further, while his family ate their meals seated at a table, Wijanama would sit on the floor cross-legged and after his meal, he would rub his stomach and belch. Ian Stevenson related these dining behaviors are typical of Muslims in the area.

Wijanama repeatedly would say that he wanted to go back to his better past life house and to worship at the mosque. His past life memories appeared to be vivid and he talked about his prior incarnation in the present tense, as if he was still living that lifetime.

Identifying with his Muslim Past Life, Wijanama is Critical of Buddhist Worship

Wijanama was totally resistant to his family’s Buddhist religious customs and he felt repelled by images at Buddhist temples. He stated, “Where we worship we don’t have all these idols and statues. We have to put mats on the ground. We wash our bodies and sit on our mats and worship. There is a priest shouting at the top of his voice. No women go there.” He also said that there was a well with water at his place of worship. Wijanama made these statements before he had ever seen a mosque.

Wijanama’s description of his place of worship does correspond to a Muslim mosque, in which depictions of religious or other figures are not allowed, where worshipers wash their feet in a pool of water before entering and people sit on mats on the floor. The “priest shouting at the top of his voice” would represent a muezzin, who calls the Muslim community to prayers, oftentimes using an amplified sound system.

Wijanama is Ridiculed and called “The Muslim”

As he lived in a community made up entirely of Sinhalese Buddhists, Wijanama experienced ridicule from schoolmates because of his Muslim behavior. They would tease him and they gave him a nickname, “The Muslim.” Wijanama would respond by running home and asking that he be sent to his past life father. Nonetheless, he would continue to insist that he had been a Muslim in his past life and that he still was a Muslim.

Shopkeeper: A Probable Past Life Vocation

Wijanama routinely played at running a boutique or shop, which he would open as soon as he came home from school. He used red seed pods to represent slices of meat and pieces of paper to represent fabrics. He would pretend to sell vegetables and toys. In dreams, he said he saw his past life father bringing vegetables to the shop in a cart. Wijanama indicated that when he grew up, he would acquire a shop or boutique.

Children with past life memories often duplicate their past life profession in their play. A dramatic example involves the reincarnation case of Ahmet Delibalta | Erkan Kilic, in which Erkan, as a child, would pretend to run a nightclub, which was his past life vocation as Ahmet Delibalta. To learn more, go to:

Reincarnation Case of Ahmet Delibalta | Erkan Kilic

Sometimes his father would joke that it was a lot of trouble to have a Muslim come into the family. To this, Wijanama angrily replied, “Aren’t we all humans? Don’t say such things about others!”

Wijanama finds his Past Life Mosque in Kandy

When Wijanama was five years old his family took him to Kandy to see the Buddhist Temple of the Tooth, a landmark of the area. From there, Wijanama started to pull his mother down King Street saying that he wanted to go to the place where he worshipped. When they arrived at the King Street Mosque, Wijanama said, “This is where we worshiped.” Wijanama noted that the stairs of the mosque had been changed. This assertion was verified by an official at the mosque.

Near the King Street Mosque Wijanama saw a house and dragged his father to it. They did not knock on the door as Wijanama’s father was afraid of discussing reincarnation in this Muslim community, since reincarnation traditionally is not part of Islamic doctrine. In this area, Wijanama found the faucet of a water pipe and he stated, “We washed and bathed there.”

Xenoglossy: Wijanama’s Recitation is Deciphered

When Ian Stevenson researched this case, a tape recording was made of Wijanama’s nighttime recitation. In this recording, four words were repeated over and over. These words were:

“Allaha,” which is the Arabic word for God

“Umma,” which is the Tamil word for mother

“Vappa,” which is the Tamil word for father

Stevenson noted that Umma and Vappa are part of the vocabulary of the Tamil dialect spoken by Muslims in Kandy. Further, when Stevenson had a Muslim resident of Kandy listen to the tape recording, this individual stated that only a Muslim child could pronounce these words so properly. Stevenson interpreted the recitation as a prayer to God in which Wijanama pleaded to be reunited with this past life parents.

There were other words that Wijanama used which would indicate that he had lived in Kandy in his previous live. For example, when asked if he had enough food, Wijanama replied “podong,” which is a Tamil word for “enough.” This is in contrast to the Sinhalese word for enough, which is “aithie.”

In 1970, when Wijanama was 11 years old, he was still persisting in the behavior of a Muslim boy and he continued to play at operating his shop after school. His nocturnal ritual of sitting up on his bed and pleading to God and referring to his past life mother and father was ongoing.

Statements made by Wiljanama strongly support that he had a past life as a Muslim in Kandy. As noted, he could not recall his past life name, which made locating his past life family challenging. Further, Ian Stevenson noted that Muslims in Kandy were reluctant to help in identifying Wijanama’s past life identity, since reincarnation is not a part of their religion.

Principles of Reincarnation-Understanding Past Lives

Change of Religion and Ethnicity: Wijanama recalled that he was a Muslim boy in his past life, whereas in his contemporary life, he was born into a Sinhalese Buddhist family.

Past Life Talents and Behaviors: Wijanama demonstrated behaviors typical of a Muslim boy. Further, he had an obsession of playing the role of a shopkeeper, which likely represents his past life vocation.

Xenoglossy: In Wijanama’s nightly recitations, he used Arabic and Tamil words, though no Arabs or Tamils lived in his village and no one in his family knew or understood these words. Being able to speak a language that has not been learned by normal means is called xenoglossy. The Arabic and Tamil words that Wijanama used likely were learned during a past lifetime in Kandy, where the languages of Arabic and Tamil are spoken by the Muslim population.

Geographic Memory: Once in Kandy, Mijanama found what appears to be his past life mosque and possibly his past life home.

Source: Stevenson, Ian: Cases of the Reincarnation Type, Sri Lanka, Volume II, pages 326-360

Evidence na Principles of Ozizi Ịlọ Ụwa-Understanding n’Oge Gara Aga Lives

Nkeji edemede site Walter Semkiw, MD si Ịmụ Mmadụ Ọzọ na Nlaghachi nke okpuru

Pịa na ihe oyiyi na-enlarge. Biko mara na nke a page eje ozi dị ka a translation template dị ka a kọwara Ozizi Ịlọ Ụwa Research Mission Nkwupụta .

Ọzọkwa review: ọganihu Ozizi Ịlọ Ụwa Research: A Tribute ka Ian Stevenson, MD

Site onwe nyochara ịlọ ụwa ikpe, nke na nchịkọta-enye ihe àmà nke ịlọ ụwa & ndụ mgbe a nwụsịrị, ndị na-esonụ ụkpụrụ na-hụrụ:

Physical oyiyi na Ozizi Ịlọ Ụwa ole

Ihu ije, na udi ma na otosịrị iru nke iru, nwere ike ịbụ na-agbanwe agbanwe si ndụ ka ndụ. N’ihi na ndị mmadụ, ajị ihu, dị ka afu-ọnu na mustaches, nwere ike nọgidere na-enwe site na otu incarnation ọzọ. Physical àgwà, dị ka kpee na aka mmegharị, nwekwara ike ịbụ na-agbanwe agbanwe si ndụ ka ndụ.

Ian Stevenson, MD , bụ onye nwụrụ na 2007, bụ a ọrịa uche na Mahadum Virginia. N’ime ya ọrụ, Dr. Stevenson weere ma na-amụ ihe dị 2500 ikpe ndị metụtara ụmụ ndị spontaneously chetara ndụ gara aga na zuru ezu. Dr. Stevenson gaa Mpaghara nke nwa dịkọrọ ndụ na gara aga ndụ na ajụjụ ọnụ ndị àmà na-amata nkọwa nyere na ndị a gara aga-ndụ akaụntụ. Na banyere 1200 nke ndị a, ndị gara aga ndụ nke ụmụ ndị a nwere ike na-factually irè.

Abụọ bụ isi Ian Stevenson mgbe ndị na-amụ ihe karịrị otu oge uku afọ 20, nke na-egosi na ihu nwere ike ịnọgide na-ahụ site na otu ndụ ọzọ bụ ndị nke Suzanne Ghanem na Daniel Jurdi .

Na-agbanwe agbanwe ihu gafee ndụ na-ahụ kwukwara na ndị ọzọ Ian Stevenson mgbe, nakwa dị ka ọtụtụ ihe ndị ọzọ onwe nyochara ịlọ ụwa ikpe

Dị ka ihe atụ, ndị dị ike ịlọ ụwa ikpe nke James Huston, Jr. | James Leininger , nakwa dị ka John B. Gordon | Jeff Keene ịlọ ụwa ikpe, na-n’ụzọ dị ịrịba ama na-egosi otú ihu pụrụ ịnọgide na-otu gafee incarnations.

Isi ụdị nwere ike na-agbanwe agbanwe si ndụ na ndụ, ọ bụ ezie na size nwere ike ịdị iche iche. Mmadụ pụrụ iji mkpụmkpụ ke otu ndụ na ogologo na-esonụ. Otu nwere ike ibu ibu ke kiet ke otu incarnation, ma ọ họọrọ ịnọgide na-enwe a ọzọ maka ibu ibu ọzọ.

The Soul si Energy Template ma ọ bụ Hologram

Olee otú ọdịdị ahụ ịnọgide na otu site na otu ndụ ọzọ? Azịza nke ajụjụ a bụ amaghi, ma m hypothesize na mkpụrụ obi oru ngo onye ike template ma ọ bụ hologramụ n’ime emepe nwa ebu n’afọ, nke anụ ahụ udi gburugburu.

The ụkpụrụ bụ yiri otú orthopedic dọkịta na-awa iji ọkụ ugbu a-enwe mmetụta ọkpụkpụ oké fractures. Nke a ume template bụghị nanị na-enyere aka ike ọdịdị ahụ, ma ọ na-ike-eji ibudata ọmụma na talent n’ime emepe ahụ na uche, nke nwere ike ịkọwa nwa prodigies.

Mkpụrụ ndụ ihe nketa-eme na-egwu a akụkụ na ọ na-egosi na mmekọrịta nke mkpụrụ obi na ume template na ihe nketa mkpụrụ ndụ na-arụpụta n’ime anya. Onye incarnates n’ime a dị iche iche agbụrụ ga-ahụ ndị na-na-agbanwe agbanwe na na agbụrụ, bụ ezie na otosịrị iru nke iru, ọkpụkpụ Ọdịdị, ka ga na-agbanwe agbanwe si otu incarnation ọzọ. Family resemblances-erukwa ruru ka mkpụrụ ndụ ihe nketa. Na nchikota, nke mkpụrụ obi ume template interacts agbụrụ na mkpụrụ ndụ ihe nketa na ihe na-emepụta otu ọdịdị.

Spirit Being ma ọ bụ Mọ Photos

A mpempe na-egosi na-akwado ndị na ịdị adị nke onye ike ahu nke na yiri anụ ahụ nkịtị na-agụnye foto na o doro anya na mmụọ ahụ na-ejide n’elu ụgbọala abuana ke unọmọ. Na a foto ihu nke mmụọ bụ yiri ka ihu nke onye ahụ nwụrụ anwụ na-eto eto n’ime ụgbọ ala.

Ọzọkwa, ihu nke mmụọ a na-ejide na a nnọọ ike inwe na ọnụ na-emeghe, nke ga-ekwe omume n’ihi ozu ịnọgide na-enwe, dị ka onye ahụ nwụrụ anwụ nwata n’ime ụgbọ ala na-dakwasịrị na-atụ na n’ihu njem oche. Ke adianade do, ọ na-egosi na e nwere akụkụ n’akụkụ ije nke ihu na-ejide na foto. The ike ihu inwe na akụkụ n’akụkụ ngagharị rụrụ ụka megide foto ịbụ n’ihi nke a okpukpu abụọ ikpughe ma ọ bụ ndị ọzọ malfunction nke igwefoto.

Ịdị adị nke onye ike ma ọ bụ mmụọ, ahụ na-egosipụta anyị ọdịdị ahụ a na-akwado site na kwuru mere na ubi nke Remix Trans-Communication , nke spirit Nigeria ekwurịta okwu ka mmadụ site electronic ngwaọrụ, dị a telivishọn, telephones, etc ..

Mgbe spirit ebiela-ebute site ná oyiyi nke onwe ha site na mmụọ ha, ha na-hụrụ nwere spirit ozu na yiri ha n’ụzọ dị mgbe ha dị ndụ.

Ịlọ ụwa, Ihu Atụmatụ & Mma

Na isiokwu nke mara mma, ọ na-egosi na ọ na-ọdịdị ihu ije nwere ike na-aghọta dị ka mma. The nghọta nke mara mma n’ụzọ dị ukwuu na-adabere na ihe ndị dị ka odidi na physique. Dị ka ihe atụ, a nwaanyị na onye incarnation nwere ike ogologo, na mkpa, nwere magburu onwe anụ ahụ, a zuru okè ọnụ ọchị ma a toned ahu. N’ihi ihe ndị a na mmetụta ha na ọdịdị ahụ ya, nwanyị a nwere ike ịghọ a ejiji ma ọ bụ ịma mma queen. Na ọzọ incarnation, otu nwaanyị, na yiri ihu ije, a ga-amụrụ na a Ntụ odidi, a gbasiri ike ahu na gbagọrọ agbagọ ezé. Nke a nwaanyị ga ugbu a ga-atụle nkịtị pụtara, site ekiri.

The-ekwu bụ na ọ bụla ihu ije nwere ike na-aghọta dị ka mara mma ma ọ bụ na-amaghị mma, dabere na ndị a variables. M kwere na anyị nwere ike ọzọ na-mara mma na ndị nkịtị, si ndụ ka ndụ, dabere na ihe ndị anyị na-amụta na a akpan akpan incarnation.

Change of Religion, mba, Race, Agbụrụ-ekpe na Gender na Ozizi Ịlọ Ụwa ole

A nnọọ mkpa a chọpụtara na ịlọ ụwa research bụ na ndị mmadụ nwere ike ịgbanwe okpukpe, mba, agbụrụ affiliation, agbụrụ na okike si otu ndụ ọzọ. Kasị agha na-dabere na iche iche na ndị a omenala nrịbama nke njirimara. Otu n’ime ndị kasị dị ike ịlọ ụwa ikpe na-egosi mgbanwe nke okpukpe, mba na agbụrụ affiliation site na otu incarnation ọzọ bụ: Anne Frank | Barbro Karlen Ozizi Ịlọ Ụwa Ileba .

Anne Frank na-akpagbu na nwụrụ n’ogige ịta ahụhụ dị ka onye Juu, mgbe Barbro a mụrụ n’ezinụlọ Ndị Kraịst na Sweden. Ọ bụrụ na ndị Nazi maara na onye mụọ Juu na otu ndụ na Christian ọzọ, mgbe ahụ Holocaust nwere ike mgbe mere.

N’otu aka ahụ, mgbe ndị Juu ụmụ Izrel na-aghọta na ha nwere ike reincarnate dị ka Muslim Palestinians na Anglịkan, ndị Protestant nwere ike reincarnate dị ka ndị Katọlik, na Shiites maara na ha nwere ike ịlaghachi ka Sunnis, mgbe ahụ, ime ihe ike na iyi ọha egwu dabere na ndị a dị iche iche affiliations ga-mitigated.

Change nke Gender na Ozizi Ịlọ Ụwa ole na Insights na nwoke idina nwoke, Lesbianism, Transsexualism, Transgenderism & Gender Identity Disorders

Ke adianade do, ịlọ ụwa research na-egosi na ihe dị ka pasent 10 nke ikpe, a mkpụrụ obi na-agbanwe okike. Nke a na pasent kọrọ site Ian Stevenson, MD, na ya na usoro nke 1200 ịlọ ụwa ikpe nke ụmụ n’amaghi ndụ gara aga na a anya irè.

Nke a chọpụtara nwere ike na-enye anyị ghọta na ihe mere ụfọdụ ndị na-edina ụdị onwe ma ọ bụ nwere n’ịbụ nwoke okwu. Dị ka e kwuru, Ian Stevenson si ịlọ ụwa ọmụmụ na-egosi na mkpụrụ obi ịgbanwe okike ke nanị pasent 10 nke ikpe. Ọ bụrụ na a mkpụrụ obi na-agba nkịtị na-incarnating n’otu okike na mgbe nwere a dị ndụ dị ndị na-abụghị mmekọahụ, na mkpụrụ obi nwere ike ka a mata na aga, na mbụ okike. Nke a pụrụ iduga nwoke idina nwoke, transsexualism , transgender mbipụta na okike njirimara aghara .

Mkpa Ian Stevenson ikpe nke gosiri na mgbanwe nwoke na nwanyi na nwoke idina nwoke ma ọ bụ n’ịbụ nwoke mbipụta na-agụnye:

A nwoke Japanese Soldier Reincarnates ka a Woman na-aghọ a Lesbian

Chuey, a Boy, Drowns & Reincarnates ka a Girl, ma nwee nwoke Àgwà

Ọbụna ndị a ebe okike mgbanwe, ọdịdị ihu ije nwere ike ka na-anọgide na otu, ka gosiri na Louise Vanderbilt | Wayne Peterson na Charles Parkhurst | Penney Peirce ịlọ ụwa ikpe.

Na nchikota, ọtụtụ ndị na-enwe otu okike si otu ndụ ọzọ. Dị ka ndị dị otú ahụ, o yiri bụ na mkpụrụ obi nwere na-amasị oke ma ọ bụ nwanyị mma. Ndị na-innately oke agbasaghị reincarnate dị ka ụmụ nwoke. Ndị na-innately nwanyị na-ahọrọ ka ha laghachi a nwanyi ahu. Anyị niile na-ịgbanwee okike oge, na-amụta ihe ọ bụ dị ka na-a dị iche iche okike. Ọ bụ ezie na nke a ọ bụghị mgbe nile ime, ma ọ bụrụ na a mkpụrụ obi na-agbanwe okike, o kwere omume na nwoke idina nwoke ma ọ bụ nwoke na nwanyi ọrịa, dị ka transsexualism, nwere ike ime.

A gara aga ndụ ikpe ewepụtara na a dị iche iche ụzọ, site na-arụ ọrụ m na Kevin Ryerson, nke na-egosi otú okike mgbanwe pụrụ iduga okike njirimara mbipụta na-agụnye ihe banyere: nwa ọhụrụ Didrikson Zaharias | Bruce / Caitlyn Jenner

Ịlọ ụwa & àgwà

Àgwà na-egosi ịnọgide na-agbanwe agbanwe si ndụ ka ndụ. Otu ụzọ nke na-eru nso ndụ na ụzọ na ndị ọzọ na aghọta na ị na-anọgide na-agbanwe agbanwe. Ụfọdụ n’ime àgwà anyị na-nti na-anyị na-ebu ha na anyị ka anyị baara anyị uru. Ọzọ àgwà pụrụ ịbụ detrimental na nwere ike ime ka na-ata ahụhụ site na otu ndụ ọzọ. Ọ na-egosi na akụkụ nke anyị evolushọn bụ larịị ike ike tụrụ anyị àgwà.

Dị ka ihe atụ, tụlee a onye bụ nnọọ ike ike site na okike. A uru nke ịbụ ike ike na onye na-emezu uche mgbaru ọsọ. A na-adịghị mma akụkụ bụ na ndị ọzọ ndị mmadụ nwere ike na-afụ ụfụ site eme ihe ike ike obibia. The ihe mgbaru ọsọ eme ihe ike ike onye n’elu oge nke otu ndụ ma ọ bụ karịa ga-iji na-echebara mmetụta nke ndị ọzọ.

Ịlọ ụwa Birthmarks & ọjọọ si n’Oge Gara Aga Lives

Ian Stevenson ọrụ dị ukwuu na-amụ birthmarks na nwa ntụpọ nke pụtara ìhè n’ihu metụtara traumatic ọnyá na a tupu incarnation. Ka ihe atụ, ọ bụrụ na mmadụ nwụrụ nke a bullet ma ọ bụ mma ọnya na a gara aga incarnation, Stevenson kwuru na a akara omumu ma ọ bụ onya ga-apụta n’otu ebe na ozu na a ụdi ndụ. Ọ weere dị otú ahụ ikpe na ya buru ibu mpịakọta abụọ na-arụ ọrụ, Ozizi Ịlọ Ụwa na Biology: A Onyinye na etiology nke Birthmarks na nwa ntụpọ .

Anyị nwere ike iji anyị na echiche nke onye ike template akpata anụ ahụ nkịtị ịghọta usoro nke otú birthmarks nwere ike metụtara gara aga ndụ ọnyá. Ọ na-egosi na nke a ike template nwere ike na-emetụta anụ ahụ trauma. The traumatic akara na ike ahu na-ahụ kwuru na a ụdi incarnation na anụ ahụ nkịtị.

Ịlọ ụwa akọwa Child Prodigies & ebum pụta ụwa Talent

N’ụzọ ime mmụọ na ndị nwere ọgụgụ isi, anyị yiri ka bulie ebe anyị hapụrụ. Anyị ike akwụ rụzuru na ime mmụọ, ọgụgụ isi na n’ise ihe na-edebe-ha a akụkụ nke anyị. Dị ka ndị dị otú ahụ, mgbalị na-aga n’ihu onwe anyị na-mgbe n’iyi ka anyị na-ewu anyị na-agbalịsi si ndụ ka ndụ. Child prodigies nwere ike kọwara ịlọ ụwa, dị ka mkpụrụ obi na-egosi na-enwe ike ibudata ọmụma na talent n’ime emepe anụ ahụ na uche.

Ihe atụ nke otú talent na echiche nwere ike ibudata site na mkpụrụ obi na-agụnye Paul Gauguin | Peter Teekamp ịlọ ụwa ikpe , dị ka Pita n’echeghị replicated osise mere ya gara aga incarnation ka Gauguin. The ịlọ ụwa ikpe nke John Elliotson | Norm Shealy egosi otú talent dị ka otu dọkịta nwere ike rụrụ n’elu si otu incarnation ọzọ.

Ọ bụ ezie na talent nwere ike na-abịa site n’aka onye ndụ ọzọ, ọzọ, ma ọ bụrụ na mkpụrụ obi kwesịrị iwepụta a dị iche iche ụzọ na a akpan akpan ndụ, talent nwere ike ga-egbochi.

Ezie na anyị yiri ka a yiri larịị nke ntozu okè ime mmụọ na ndị nwere ọgụgụ isi ọganihu gafee ndụ, anyị nwere ike ahia ogbenye ma ọgaranya, ma ama na-amaghị ama. Anyị na-ibe na a na-etinye na nke Chakwasa ihie. Ọnọdụ anyị ná ndụ yiri ka-ekpebisi ike site kama anyị kere gara aga ndụ, nakwa dị ka site na ihe mkpụrụ obi anyị ‘na echewo maka onwe anyị. Ma, e nwere ụkpụrụ dị ike mkpụrụ obi na-abịa azụ ka ndị dị ike mkpụrụ obi, oké nka abịa n’azụ dị ka oké nka na ndị mere onye na mmetụta na n’oge gara aga mee ya ọzọ ụdi ndụ.

Ịlọ ụwa & Writing, Communication Style na Voice

Dị nnọọ ka àgwà anọgide na-agbanwe agbanwe si ndụ ka ndụ, a onye n’ụzọ nke okwu nwere ike ịbụ yiri site na otu ndụ ọzọ. N’ihe banyere John B. Gordon | Jeff Keene , a iwu asụsụ analysis rụrụ site a University of California, Berkeley, prọfesọ gosiri na ede Ọdịdị pụrụ ịnọgide na otu si otu incarnation ọzọ.

Ụfọdụ mgbanwe ede style, n’ezie, ga-hụrụ n’ihi dị iche iche omenala dị iche iche eras. Ma, consistencies na ụdịdị nke okwu na na ọdịnaya na-hụrụ. Dị nnọọ ka osise ekwe ka anyị na-ahụ otú otu eketie nwere ike ịbụ otu ihe ahụ site na ndụ ka ndụ, akụkọ ihe mere eme akwụkwọ, diaries na ndị ọzọ dị na akwụkwọ ekwe ka anyị mụọ ide style gafee incarnations.

Ọ ga-akpali mmasị ịhụ ma ọ bụrụ na àgwà nke olu-anọgide na-agbanwe agbanwe si otu incarnation ọzọ. N’ihe banyere Rosetta Pampanini | Charity Sunshine, opera na-abụ abụ bụ a ịrụ ọrụ ma na ndụ. E adị nke ga-ekwe ka anyị jiri olu na-abụ abụ style si otu incarnation ọzọ.

Xenoglossy: ịkwụsị Language & Preservation nke Personality n’ime Soul

Na bu ụzọ paragraf, ọ e kwuru na ihe nke ahụ, dị ka agwa àgwà, asụsụ odide style na talent pụrụ igosipụta site na otu ndụ ọzọ. More oké ihe atụ na-agụnye xenoglossy mgbe, ebe ndụ gara aga àgwà apụta emebibeghị na a dịkọrọ ndụ incarnation.

Xenoglossy bụ ikike ịghọta a asụsụ mba ọzọ nke e mụtara na dịkọrọ ndụ ndụ. Na mgbakwunye na mgbake nke a asụsụ si a gara aga ndụ, na ụfọdụ xenoglossy ikpe, dum gara aga ndụ àgwà apụta na nnoo-ewe ihe karịrị aru nke dịkọrọ ndụ àgwà. Okwu ikpe ndị a na-egosi na mkpụrụ obi pụrụ idowe gara aga ndụ ndị mmadụ na-emebibeghị n’ime ya.

The xenoglossy bụrụ na nke Sharada | Uttara Huddar , nyochara site Ian Stevenson, MD, n’ụzọ dị ịrịba ama na-egosi ihe a onu. Yiri ọnọdụ na-agụnye xenoglossy ikpe nke Jensen Jacoby | TE na Gretchen Gottlieb | Dolores Jay

Otu ụzọ image otú àgwà ẹnịm bụ ịhụ onwe anyị dị ka a afụ na bụ a miniature version of mkpụrụ obi anyị. Mgbe anyị bịara n’ụdị, anyị afụ na-kwupụtara si mkpụrụ obi anyị. Anyị afụ nwere mkpụrụ obi anyị si ume na àgwà. Mgbe anyị incarnation na dechara, mkpụrụ obi resorbs afụ na bụ anyị na retains anyị afụ n’ime onwe ya ruo mgbe ebighị ebi. Anyị bụ akụkụ nke mkpụrụ obi anyị, ma anyị na-ejigide anyị iche mepụtara n’oge ndụ anyị na Earth.

Na ikpe dị ka Sharada | Uttara Huddar ịlọ ụwa ikpe , ndị Sharada afụ, nke biri na mkpụrụ obi ebe ya incarnation biri, pụta si n’ime mkpụrụ obi iji gosi na ya onwe ya site Uttara, a mkpụrụ obi afụ na incarnated.

Ịlọ ụwa & Split incarnation ma ọ bụ Parallel Lives (aka Ejima Mkpụrụ Obi, Ejima ọkụ)

N’adabereghị nyochara ịlọ ụwa ikpe, gụnyere ọtụtụ ndị na-amụ site Ian Stevenson, MD na Mahadum Virginia, na-egosi na a mkpụrụ obi ndụ ihe karịrị otu anụ ahụ nkịtị na oge. M okwu a onu “gbawara n’etiti incarnation.” M na-ezo aka n’ihe abụọ ndị mmadụ si na otu mkpụrụ obi, ndị na-incarnated n’otu oge, dị ka “gbawara.” A ịrịba ama na ihe ndị gbara ọkpụrụkpụ set nke ikpe na-egosi gbawara n’etiti incarnation abuana Penney Peirce . Ọzọ ikpe ndị metụtara gbawara n’etiti incarnation nwere ike-enyocha site na ịpị Ozizi Ịlọ Ụwa Research ikpe Atiya isiokwu, “Split incarnation.”

Olee otú kewaa incarnation, makwaara dị ka ukem ndụ, na-arụ ọrụ? Ọ bụ ezie na anyị na-amaghị n’ihi na n’aka, anyị nwere ike iche gbawara n’etiti incarnation dị ka yiri otú onye na-mirror bọl nwere ike kewaa a doo nke ìhè n’ime ọtụtụ ibé nke ìhè. N’otu aka ahụ, na mkpụrụ obi pụrụ oru ngo ihe karịrị otu nnukwu osisi nke ìhè, ma ọ bụ ihe karịrị otu ume template, n’ime anụ ahụ incarnation na a oge. Anyị nwekwara ike iche abụọ gbawara ka abụọ ogwe aka nke a mmadụ. Bụla na ogwe aka nwere ya dị iche iche na-adị, ma ot’odi, ogwe aka na-achịkwa onye ụbụrụ ma ọ bụ n’obi. Na gbawara n’etiti incarnation, anyị pụrụ ịhụ gbawara ka ejiji nke mkpụrụ obi.

The afụ ntụnyere eji n’elu ịkọwa otú mkpụrụ obi pụrụ idowe gara aga ndụ ndị mmadụ n’ime ya nwekwara ike-eji mma ighota gbawara n’etiti incarnation. Anyị nwere ike iche gbawara n’etiti incarnation dị ka ike nke mkpụrụ obi na-egosipụta ihe karịrị otu afụ nke onwe-ya, na oge, n’ime anụ ahụ incarnation.

Mmekọrịta ọhụrụ site na ịlọ ụwa, Soul Groups na Your Destiny ma ọ bụ Life Plan

Gara aga Life Relationships — Burmese Nwaanyị Reincarnate ka ejima

People apụta na-abịa n’ime ndụ na iche iche, dabere na-akọrọ kama na nke mmetụta uche Mgbakwụnye. Di na nwunye na-abịa azụ ọnụ na ezinụlọ ya dum nkeji nwere ike recur. Mgbe mmadụ reincarnates, ndị ọzọ so na onye karmic otu ga-enwe ugbu. Ka ihe atụ, na Penney Peirce ịlọ ụwa ikpe ahụ e hotara n’elu na ekele na-kewaa incarnation , Penney nwanne ya Alice Cary ndụ alọ ụwa dị ka nwanne ya nwaanyị na ya dịkọrọ ndụ ndụ. Ịmata òtù nke onye karmic otu ihe ọzọ dị mkpa criterion guzosie ike a gara aga-ndụ egwuregwu.

Ian Stevenson mere a dị nnọọ mkpa ejima ọmụmụ nke ndụ gara aga nke 31 tent nke ejima (62 ndị mmadụ) na-factually irè. Na 100 percent nke ndị a, ndị ejima nwere ịrịba gara aga ndụ mmekọrịta. The kasị ụdị gara aga ndụ mmekọrịta bụ na nke ụmụnne, sochiri enyi na enyi, ndị ọzọ mmekọrịta ezinụlọ, mgbe ahụ ịbụ na di na nwunye na n’oge gara aga incarnation.

Gara aga Life Mmekọrịta nke ejima

Ụmụnne: 35%

Friends: 29%

Ọzọ mmekọrịta ezinụlọ: 19%

Di na nwunye: 16%

Stevenson ejima ọmụmụ na-anọchi anya ike na-egosi na mkpụrụ obi na-eme atụmatụ ndụ ịhụ ndị ha hụrụ n’anya site n’ịlọ ụwa. Abụọ ikpe na-apụta n’ihe ọmụmụ a na-agụnye ndị ịlọ ụwa ikpe nke a set nke Burmese ejima , nke na-egosikwa na ahụ oyiyi site na otu incarnation ọzọ. Image edebere ndị a Burmese ejima, bụ ndị ụmụnna nwanyị na ha gara aga incarnations, na-nyere n’elu. Phyu alọ ụwa dị ka San na Saipai alọ ụwa dị ka ya ejima, Nyunt.

Olee otú anyị jikọọ na anyị karmic iche iche? Azịza ya, ọ na-egosi, bụ ebe nketa. Na-enyocha gara aga-ndụ mgbe, ọ na-hụrụ na anyị nile nwere a kara aka ma ọ bụ ndụ njegasi nke na-eweta anyị ka anyị na ndị anyị na-azọrọ na e nọkọọ.

Iji mma ịghọta otú aka na-arụ ọrụ, ka anyị jiri ntụnyere a njem. Chee echiche nke ndụ gị dị ka ihe akp ezumike na ị na-eme atụmatụ tupu. Ị na-ekpebi onye ị chọrọ ịhụ, ebe ị chọrọ ịga, na ihe na-eme ị ga-achọ isonye na.

Ị ahazi gị njegasi na ndị mmadụ na ị na-na rendezvous na. Ị, gị karmic enyi, na ndị a hụrụ n’anya niile na-ekweta na plan tupu ị na-amụ. Ozugbo ị na-abata ndụ, aka ana achi achi na ị izute gị karmic mkpụrụ obi otu.

The ntọala maka karmic affiliations nwere ike anyị na ezinụlọ anyị, ọrụ ndụ na ntụrụndụ nchụso. Mwube ndị a na-nkebi nke anyị egwu si karmic nkiri nke ndụ anyị. Nke a ghara a ọhụrụ ìhè na Shakespeare ahịrịokwu, “All nke ndụ bụ ma a ogbo.”

Anyị izute dị iche iche karmic iche iche na iche iche ihe ná ndụ. Mgbe anyị na-enweta agụụ na-a ọrụ ọhụrụ, ịga a ọhụrụ obodo, ma ọ bụ weghara a ọhụrụ ntụrụndụ na-achụ, ọtụtụ ugboro na nke a bụ a akụkụ nke akara aka anyị na-egwuri si. New venues mee ka anyị na karmic iche iche mkpa ka anyị na.

Ịlọ ụwa Xenoglossy Case na Maara Ahụmahụ nke Ọnwụ, Site Isi Ahụmahụ, Remote ikiri, Wusawanye Soul nsụhọ, Split incarnation, a Mọ & Ịchụ a ndụ na-alọ ụwa na Otu Family

A ịrịba ama n’ezie ịlọ ụwa ikpe nyochara site Ian Stevenson na Francis Story agụnye a Thai mọnk na ọrụ ugbo, na-consciously nwetara ya ọnwụ na Olee banyere anyị taa na dere ihe autobiography banyere ya ịlọ ụwa akụkọ. Dị ka e kwuru n’elu aha, a gara aga ndụ ikpe bụ a ihe ngosi nke ụkpụrụ nke ịlọ ụwa, nke na-enye ohere anyị ka anyị ghọta ndụ gara aga na oké omimi. Iji mụtakwuo:

Gaa : Xenoglossy, Split incarnation, Ahụmahụ nke Ọnwụ na Otu Family Ozizi Ịlọ Ụwa Ileba nke nai Leng | Choate

Ịlọ ụwa & Free Will

Ọ bụrụ na ọ bụ eziokwu na anyị nwere a ndụ plan, onye ga-ajụ ma anyị nwere free uche. Ọ na-egosi na ọ bụ ezie na anyị niile nwere a gaghị agara njegasi na anyị na-agba mbọ iji na-asọpụrụ, anyị nwere free uche na ihe anyị na-eme na-aga. N’ezie, ibu na mmadụ evolushọn ike ime enweghị free uche. Ụfọdụ ndị nwere ike a ọzọ ahaziri njegasi na-egbochi diversionary treks, ebe ndị ọzọ nwere ike a obere ahaziri game plan. Ọ bụla, anyị nweere onwe anyị ka anyị na kara ụzọ.

Ịlọ ụwa & deja vu

Karmic iche iche na-enye nghọta banyere deja vu ahụmahụ. Ọ bụrụ na anyị na-ezute elu na ndị anyị mara na ndụ gara aga, ọ bụghị ihe ijuanya na anyị nwere a ebua ude mgbe anyị na-ezute. Ebe ọ bụ na ndị mmadụ nwere na-agbanwe agbanwe ihe nakawa etu esi nke omume, anyị nwere ike na-aghọta àgwà na idiosyncratic Jeremaya mere mgbe ọnọdụ lọghachiri. N’ikpeazụ, deja vu nwere ike ime ma ọ bụrụ na anyị na-aghọta ihe omume a na bụ akụkụ nke anyị na njegasi. Anyị pụrụ ịmata nke a ụzọ akara tinyere anyị buru ụzọ ụzọ.

Ịlọ ụwa & Ime

Ọ bụrụ na ịlọ ụwa a na-anabata, ite ime nwere ike anya na a dị iche iche, dị ka ịlọ ụwa research na-egosi na mkpụrụ obi dị adị tupu a tụrụ ime, kama e kere n’oge a tụụrụ ime ya.

Ime ka wepu ohere a mkpụrụ obi bịara n’ụdị n’ime otu ezinụlọ, ọ bụ ezie na mkpụrụ obi nwere ike ịhụ ndị ahụ ezinụlọ site ọzọ n’aka, dị ka ịlọ ụwa n’ime na ezinụlọ na a gasịrị oge ma ọ bụ incarnation n’ime ezinụlọ obi nso.

An-akpali nnọọ mmasị bụrụ na akọ na nke nke ete ime bụ Ian Stevenson ịlọ ụwa ikpe nke Pertti Haikio | Samuel Helander . Mgbe ọ nwụrụ mgbe ọ dị afọ iri na ise, Pertti ike kpọtụrụ ya ndụ nwanne, Marja, telepathically na ndị mmụọ na. Marja dị ime na e na-eche echiche na-enwe ite ime. Na ndị mmụọ na, Pertti gwara ya agaghị ete ime, dị ka ọ chọrọ reincarnate ya. N’ihi ya, Marja iso ime na ọ na-egosi na Pertti n’ezie bụ ejikere ịlọ ụwa dị nwa ya nwoke Samuel.

Of mmasị, na Felix Fresnel | Christophe Albrecht ịlọ ụwa ikpe, ozi a na-nyere na-egosi na mkpụrụ obi na-miri mmasị ka nwa ebu n’afọ na banyere ọnwa 3 nke afọ ime.

Spirit Being ma ọ bụ mmụọ Guide banyere ịzụ na Ozizi Ịlọ Ụwa ole

Na ọtụtụ onwe ewepụtara ịlọ ụwa ikpe, tinyere ikpe nyochara site Ian Stevenson, MD, mmụọ ndisịn idem a hụrụ guzosie ike ma ọ bụ idozi ịlọ ụwa ikpe. The ịlọ ụwa ikpe nke John B. Gordon | Jeff Keene , John Elliotson | Norm Shealy na Carroll Beckwith | Robert Snow na-esetịpụ ezi ihe nlereanya.

Ian Stevenson kọrọ na “ezikwa nrọ” mgbe mgbe ime na ịlọ ụwa ikpe, ebe a mkpụrụ obi ọkwa ma ọ bụ na-ebu amụma ya na-abịa incarnation na nrọ, ekekpepde ka ndị ga-abụ enyi ma ọ bụ ezinụlọ nke mkpụrụ obi na ya na-esote incarnation. N’eziokwu, ezikwa nrọ hụrụ pasent 22 nke Stevenson si dị 1200 irè nwata gara aga ndụ na ebe nchekwa ikpe. Ekwusa na nrọ na-agba akaebe na mkpụrụ obi na-eme atụmatụ ndụ.

Ihe atụ ọzọ nke a mkpụrụ obi na-eme atụmatụ ya na-esote incarnation agụnye ịlọ ụwa ikpe nke James Huston, Jr. | James Leininger . Na nke a, James Leininger dị ka a obere nwa kọọrọ nne na nna ya na ya na-ekiri ka ha na tupu a mụọ ya. Little James gwara Bruce na Andrea, nne na nna ya, na hụrụ ha na pink hotel na Hawaii na kpebisiri ike na ha ga-adị mma nne na nna. Bruce na Andrea n’ezie nọ na pink Royal Hawaiian hotel ọtụtụ ọnwa tupu James e tụụrụ ime. Ọ dịghị onye gwara obere James banyere nne na nna ya nọrọ na Hawaii tupu a mụọ ya.

Ịlọ ụwa, Synchronistic Ihe na ncheta ebibi

Ọzọ mma na a hụrụ na gara aga-ndụ research bụ na synchronistic ihe na akara na-hụrụ na dịkọrọ ndụ ugboro nke yiri ka sikwuo gara aga ndụ njikọ. Ọ na-egosi na mmụọ Nigeria nwere ike ikwurịta okwu ụmụ mmadụ site orchestrating dị otú ahụ ihe atụ ihe. Ọ bụ ezie na ike ubiere-apụghị dabeere dị otú ahụ synchronistic ihe, ha yiri ka ime na ịlọ ụwa ikpe.

Mma Specific Geographic ọnọdụ & Geographic Memory na Ozizi Ịlọ Ụwa ole

Ndị mmadụ n’otu n’otu na-dọtara ala ntọala nke ndụ gara aga. Na ọtụtụ mgbe, ndị mmadụ na-hụrụ adaba na ebe ha dịrị ndụ tupu. Ndị mmadụ n’otu n’otu wee biri ebe ndị a ma ọ bụ gaa ochie haunts ezumike. Mgbe ụfọdụ, ọ na-egosi na mkpụrụ obi bụ nanị nostalgic maka maara ntọala.

N’ọnọdụ ndị ọzọ, na mkpụrụ obi nwere ike iduzi mmadụ ka a kpọmkwem ebe na-akpalite a ncheta nke gara aga ndụ ma ọ bụ na ikwado a ime mmụọ edemede. The ikpe nke Robert Snow na Jeffrey Keene egosi otú nduzi obodo ebe nwere ike ime ka e kpughere banyere ndụ gara aga.

Ke adianade do, mgbe ndị mmadụ na-abata na gara aga ndụ na ọnọdụ, na-echeta nke otú chọta kpọmkwem ebe, dị ka gara aga ndụ obibi nwere ike kpaliri. Ka ihe atụ, na Anne Frank | Barbro Karlen ikpe , na afọ iri, Barbro aka ya eduru nne na nna ya si na ha hotel na Anne Frank House enweghị ntụziaka, n’agbanyeghị na ọ na-enwebeghị na Amsterdam n’ihu.

Ndụ gara aga & gara aga Life nlaghachi azụ

Echeta nke ndụ gara aga nwere ike inwe mmetụta dị ukwuu na onye enwetela ha. Ikike icheta nwere ike ime spontaneously ma ọ bụ site n’oge gara aga-ndụ regressions. Na a gara aga ndụ nlaghachi azụ, a therapist eduzi a onye n’ime a ala nke oké ntụrụndụ. Isiokwu a gbakwara-aga azụ na oge ruo mgbe mbụ ndụ na-nwetara ma ọ bụ na-echeta.

Ndụ gara aga Ewepụtara site regressions nke na-egosi ezi ihe na-hụrụ na Carroll Beckwith | Robert Snow ịlọ ụwa ikpe , nakwa dị ka ndị gbara ọkpụrụkpụ xenglossy ikpe nke Gretchen Gottlieb | Dolores Jay na Jenson Jacoby | TE , nke e nyochara site Ian Stevenson, MD.

Mkpebi na Ozizi Ịlọ Ụwa & Understanding n’Oge Gara Aga Lives

Na nchikota, si ndụ ka ndụ, ndị mmadụ n’otu n’otu yiri ka nwere otu ihu, àgwà, talent na ọbụna asụsụ odide style. Otu ụzọ na-eche banyere ịlọ ụwa bụ iji na-egosipụta na usoro nke na-aga ụra n’abalị na aza elu-ututu.

Dị nnọọ ka anyị na-eteta ke usenubọk si ụra dị ka otu onye na anyị abalị tupu, na-eche nke ọnwụ na ịlọ ụwa na a yiri nke ahụ. Anyị anwụ na-eteta na a ọzọ dị ndụ dị otu onye. N’ụzọ dị iche na aza elu n’ụra, na ịlọ ụwa, anyị a na-adịghị echeta ndị anyị bụ abalị tupu.

Ọzọkwa, na ịlọ ụwa, otu onye nwere ike na-eteta na a dị iche iche mba na na a na ezinụlọ ya na a dị iche iche agbụrụ na nke okpukpe karịa tupu. Anyị nwekwara ike na-eteta na a dị iche iche okike na agbụrụ. A ihe na ohere na e nyere anyị mmetụta n’ụzọ nke ndụ anyị.

Dị ka e kwuru n’elu, na-egosi ịlọ ụwa na-egosi na mkpụrụ obi na-eme atụmatụ ndụ, gụnyere ndị ezinụlọ na ha na-amụ. Dị ka ndị dị otú ahụ, mgbanwe nke mba, okpukpe, agbụrụ, okike ma ọ bụ agbụrụ affliiation bụ mkpebi, mere aka ahụmahụ na uto nke mkpụrụ obi. N’ozuzu, ọ na-egosi na ibu, evolushọn nke mkpụrụ obi, na-adị mgbe anyị dị ndụ dị ka mmadụ, ruo mgbe anyị ruru n’ókè mgbe anyị agụsị akwụkwọ na anyị Earth na ụlọ akwụkwọ na pụrụ ịgbaso mmepe na spirit ụgbọ elu.

The chọpụtara na okpukpe, mba, agbụrụ na agbụrụ affiliation nwere ike ịgbanwe site na otu incarnation ọzọ dị ezigbo mkpa si a societal ele ihe anya. Dị ka ọtụtụ agha na-dabere na iche iche na ndị a omenala nrịbama nke njirimara, ihe àmà nke ịlọ ụwa nwere ike inyere ike a ọzọ udo n’ụwa, dị ka anyị na-aghọta na anyị niile n’ezie eluigwe na ala mkpụrụ obi. Mgbe anyị na-ahụ onwe anyị dị ka eluigwe na ala mkpụrụ obi, mgbe anyị na-aghọta na anyị niile ụmụnna nwoke na ụmụnna nwanyị ndị na-evolving ọnụ site ndụ na Earth, nanị mgbe ahụ ga e n’ezie-enwe udo na Earth.

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Revival of the Deceased and the Walk-In Reincarnation Case of Sobha Ram | Jasbir Jat

How Derived: Memories in Childhood

Researched by: Ian Stevenson, MD

From: Twenty Cases Suggestive of Reincarnation, by Ian Stevenson, MD

Article by Walter Semkiw MD, from Born Again

This is a very unusual case in that it involves bringing to life an apparently dead body, that belonging to Jasbir Jat, and the assumption of that body by a different soul, whose name in a prior incarnation was Sobha Ram.

As such, this is a reincarnation case where a soul “walks-in” to take over a body that had previously been inhabited by a different soul. In past life regression therapy literature, “walk-ins” are reported, though generally these cases do not involve the death of an individual. Instead, in regression literature, it is described that a soul inhabiting a body volunteers to leave that body so that another soul can incarnate by using that same body.

The concept of walk-ins has been a controversial one, as there can be debate whether walk-ins truly occur or whether the phenomenon represents a psychiatric disorder, such as multiple personality syndrome.

The case of Sobha Ram | Jasbir Jat provides strong evidence that walk-ins are a valid phenomenon. Ian Stevenson, MD researched this case in great detail and published it in his seminal book, Twenty Cases Suggestive of Reincarnation. Ian Stevenson chose to use a different term, “exchange incarnations,” to describe this type of case, where one soul gives up a body so that another soul can take it over.

The Life of Sobha Ram

Sobha Ram lived in the farming village of Vehedi in the far northeast section of India, which borders Nepal. Vehedi at the time had a population of 2000 people and was eight miles north of the city of Muzaffarnagar, which has over 3 million inhabitants.

Sobha’s father was Shankar Lal Tyagi. Sobha was married and had a son named Baleshwar. The family was Brahmin and they observed the customs of this caste, including eating food only prepared by other Brahmins, cooking only with metal vessels, not earthenware, and wearing a sacred thread around the neck.

The family owned fields in the village, which were partitioned from fields belonging to other villagers. Sobha owned a ceremonial chariot, which was used for weddings. In May 1954, he drove his chariot to the town of Nirmana, where the family had relatives, to pick up the bride for a wedding ceremony that was taking place in Muzaffarnagar.

On the route from Nirmana to Muzaffarnagar, Sobha fell from the chariot and suffered a head injury. He was well enough to continue to the scene of the wedding and afterwards he was able to make it back with to his village. A few hours after Sobha returned to Vehedi, he died. Birth and death records were not maintained in the village, but based on the date of the marriage ceremony, Dr. Stevenson was able to establish the date of death as May 22nd or 23rd in 1954.

The Life and Apparent Death of Jasbir Jat

Jasbir Jat, son of Girdhari Lal Jat, was born in 1950. The family lived in the village of Rasulpur, which at the time had a population of 1500 people and was located about 8 miles southwest of Muzaffarnagar. The family belonged to the Jat ethnic group and they were Hindu, though of a lesser caste than Brahmins.

In the spring of 1954, when Jasbir was 3 1/2 years old, he was thought to have contracted smallpox and it appeared that he had died. As Jasbir’s body appeared to be lifeless, his father, Girdhari, enlisted the help of his brother and other villagers to help bury his “dead” son. (1)

When Ian Stevenson researched this case, he asked Jaspir’s family how the villagers of Rasulpur determined that death occurred. Stevenson was told that they relied on the cessation of breathing, the cooling of the body and the inability to open the jaw of the deceased, which would indicate rigor mortis. As such, it appears that the determination that Jasbir was dead should have been accurate.

Raising of Jasbir’s Dead Body

Since it was already late in the evening, it was decided to postpone burial until the morning. A few hours later, Girdhari noticed stirring of the body and Jasbir gradually revived. It took several days before Jasbir could speak and several weeks before he could communicate effectively.

The family did not record the exact date of Jasbir’s apparent death and revival. Based on available information, Ian Stevenson estimated that this event occurred in April or May 1954.

Reincarnation Walk-In: Sobha Ram Emerges in the Body of Jasbir Jat

When Jasbir was finally able to converse, he demonstrated a dramatic change in personality and behavior. He said that he was the son of Shankar of the village of Vehedi and he wanted to go to that village. Further, he made these statements in the present tense, such as “I am the son of Shanker of Vehedi.” (2)

He eventually told his father, Girdhari, that his name was Sobha Ram. Jasbir said that he had a wife and that she was from the town of Molna, which was true for the wife of Sobha Ram. Though he was less than 4 years old, Jasbir suddenly referred to himself as an adult and he talked of having children, in addition to a wife.

Prior to his transformation, Jasbir acted like a normal child and enjoyed playing with toys. Afterwards, he did not like to play with toys or other children.

Jaspir told his family that he was a Brahmin, not a Jat, and he took on the habits of someone from the Brahmin caste. He demanded that only another individual who was of the Brahmin caste cook his meals. He would not eat food cooked in earthenware, but only food cooked in metal pots and pans. He began wearing a sacred thread around his neck, typical of a Brahmin.

Past Life Memories: Jasbir States He Fell from a Chariot & Died

Jasbir stated that he had died when he fell off a chariot when returning from a wedding and that he hit his head against the ground. Further, Jasbir said that the reason that he fell from the chariot was that a man who had owed him money gave him poisoned sweets. The poison made him dizzy, which led to his fall. Jasbir stated that he clearly remembered falling off the chariot and that the exact place of his injury was called Dabal Pathak, which was on the road from Nirmana back to his home.

Jasbir gave a description of the town and property that he had previously lived in. He said that there was a culvert in his town, which was significant, as a culvert did not exist in Rasulpur. He stated that on his property, there was a well for water, which was partially inside the house and partially outside of the house, which Ian Stevenson noted was very unusual for a well in India. Jasbir stated that outside their property, there grew a peepal tree, as well as a tamarind tree. All these statements were true for Vehedi and the property where Sobha Ram lived.

Jasbir’s vocabulary changed after his transformation, in that he began using Brahmin words instead of words typically used by Jats. As an example, for the term house he would use the Brahmin term “haveli,” rather than the Jat word “hilli;” for the word clothes he would use the term “kapra” instead of “latta.” (3)

Fortunately, the family found a Brahmin woman who would cook for Jasbir. This continued for the next year and a half, until Jasbir acquiesced to his family’s pressure to eat food prepared by them. Jasbir’s father tried to keep his son’s unusual behavior quiet, but Jasbir’s requirement to eat like a Brahmin leaked out to the Brahmin community in Rasulpur.

Past Life Memories: Jasbir Recognizes his Aunt from his Lifetime as Sobha Ram

About three years after Jasbir’s death and the emergence as Sobha Ram, a woman visiting from Vehedi, the home town of Sobha Ram, heard about Jasbir’s sudden Brahmin behavior. She was Srimati Shyamo, a Brahmin originally from Rasulpur who had married a man, Ravi Dutt Sukla, who lived in Vehedi. Srimati was visiting her family in Rasulpur, where the Jat family lived, and was told about Jasbir, who now claimed to be from Vehedi.

When Srimati went to meet this unusual boy, Jasbir immediately recognized her as his “aunt.” In fact, Srimati had married a relative of Shankar Lal Tyagi, the father of Sobha Ram, so familial relationship did exist between Sobha and Srimati.

Whe Srimati returned to Vehedi, she informed her husband and the Tyagi family of this boy who claimed to be Sobha Ram, who stated that he died as a result of a chariot accident.

Past Life Memories: Jasbir Identifies Relatives of Sobha Ram on their Visits to Rasulpur and Reveals the Location of a Small Hidden Treasure

Members of the Tyagi family then traveled to Rasulpur to meet Jasbir. When Jasbir saw Shankar Lal Tyagi approaching, he stated, “My father has come. He is from Vehedi.” (5) Jasbir then ran into the house and requested that a Brahmin meal be prepared for his father.

Recall that Shankar was indeed the father of Sobha. Jasbir related to Shankar the story of dying after he fell from a chariot when returning from a wedding. He added that on this trip, when he went into a house to borrow a cot for the wedding party, a dog bit him. Shankar, Sobha’s father, confirmed that this was true; Sobha was indeed bitten by a dog on the wedding trip, as described by Jasbir.

When he saw Ravi Dutt Sukla, the husband of Srimati Shyamo, Jasbir correctly identified Ravi’s relationship to Sobha. When Santoshi Tyagi approached, Jasbir identified him as his uncle, which was the correct relationship between Santoshi and Sobha.

When Sobha’s Uncle Pritvi came unannounced to Rasulpur and Jasbir saw him, Jasbir spontaneously ran up to him and called him “Mama,” which was correct, as this is an Indian term for maternal uncle. (6)

Jasbir then revealed that he (as Sobha) had borrowed from Uncle Pritvi a sum of money and he wanted that money to be returned to him. Jasbir disclosed the location where he had hid the money on the Tyagi property. Later on, the Tyagi family found the money exactly where Jasbir said it would be located.

In the presence of the Tyagi family, Jasbir continued by accurately reciting names of family members from his lifetime of Sobha. Jasbir stated that his mother’s name was Sona, he had a sister named Kela, his wife was called Sumantra, he had a son named Baleshwar, an aunt named Ram Kali and that his mother-in-law was Kirpi. All these statements were correct for the life of Sobha Ram.

Geographic Past Life Memories: Jasbir’s Finds his Past Life Home in Vehedi

A few weeks after the Tyagi family met Jasbir in Rasulpur, he was brought to Vehedi. Jasbir had never been to Vehedi before. At the railway station, he was asked to lead the way to the Tyagi home. Without hesitation, Jasbir walked from the railroad station directly to the Tyagi property, which was about 200 yards away from the station.

Later he was taken to the home of Ravi Dutt Sukla in Vehedi and from there, Jasbir led the way to the Tyagi home by a different route.

When shown the agricultural fields in Vehedi, Jasbir was able to correctly identify which fields belonged to the Tyagi family.

Past Life Memories: Jasbir Recognizes & Identifies Sobha’s Relatives in Vehedi

In Vehedi, Jasbir correctly recognized Surajamal and Mahendra Singh Tyagi as Sobha’s younger brothers, and Swaroop Tyagi as Sobha’s brother-in-law. He recognized Birbal Singh as the younger cousin of Sobha and when Birbal walked into the room, Jasbir ran up to him and said, “Come in, Ganghiji.” (7) Ganghiji was Birbal’s pet name, as he had large ears that made him look like Mahatma Gandhi.

When Jasbir was asked to identify another individual, Jasbir said, “This is my grandfather Rai Sahib,” who was indeed Sobha’s grandfather.

Jasbir spent several days in Vehedi and demonstrated detailed knowledge of the Tyagi family and its affairs. He very much enjoyed himself and was reluctant to go home. He would return to visit periodically, usually for several weeks at a time, and he said he wanted to live there. Jasbir felt isolated and lonely in Rasulpur, whereas in Vehedi, he felt at home.

Jasbir developed a very strong attachment to the Tyagi family and in particular to Baleshwar, Sobha’s son. In his visits to Vehedi, Jasbir would sleep with Baleshwar in the same cot, which Ian Stevenson noted was appropriate for a father and son to do, but was inappropriate for strangers. In this act, Jaspir was behaving as Baleshwar’s father.

At times, Jasbir threatened to run away from home so that he could live in Vehedi. Jasbir’s family was so concerned about his attachment to his past life family that they would not allow him to meet Sobha’s wife, Sumantra, who after his death moved back to her home village of Molna.

As time went on, the Tyagi family accepted that Sobha had come back to life through Jasbir and they regarded Jasbir as a full member of their family. When Baleshwar was considering marriage, Jasbir, though a child, was consulted like a father normally would be. Jasbir later attended Baleshwar’s wedding ceremony.

Past Life Karma Repaid: The Man who Poisoned Sobha makes Restitution

Jasbir insisted that the reason that he fell from the chariot was because a man who owed him money gave him poisoned sweets. Jasbir remembered specifically who this man was, though the name was not given in Ian Stevenson’s report of this case. Jasbir stated that this man owed him, as Sobha, 600 rupees, and that the man poisoned him with the intention to kill him so that the debt would not have to be repaid. Sobha’s family did not know anything about the poisoned sweets before Jasbir revealed this information. Jasbir eventually found this man who allegedly gave Sobha the poison. In an apparent act of restitution, this man gave Jasbir 600 rupees.

Ian Stevenson, MD excludes Fraud in this Reincarnation Case

Dr. Stevenson noted that though the villages of Rasulpur and Vehedi are only 20 miles apart as the crow flies, they were very isolated at the time due to the condition of the roads and transportation systems. Further, the two families were of different ethnic groups and castes. Given these factors, Stevenson could not see any way that Jasbir, at less than 4 years of age, could know of the life of Sobha Ram by any normal means.

Further, members of both families testified that they had no knowledge of each other prior to Jasbir’s death and transformation.

Stevenson noted that additional facts that would argue against fraud included Jasbir’s family’s unhappiness about his sudden Brahmin behavior. Further, the family initially disbelieved his statements regarding another life. They scolded him and tried to suppress information about his transformation to fellow villagers. As noted, they were also afraid that Jaspir would leave them for his past life family.

Spirit Being: A Holy Man Facilitates Sobha’s Reemergence in Jasbir’s Body

In 1961, Ian Stevenson asked Jasbir what happened between the death of Sobha Ram in Vehedi and his reemergence in Rasulpur, through the revived body of Jasbir. Jasbir stated that after his death as Sobha, he met a sadhu or holy man, apparently in the spirit world. This holy man told him to “take cover” in the body of Jasbir, son of Girdhari Lal Jat. (8)

When Stevenson asked Jasbir what had happened to the original personality that inhabited Jasbir’s body prior to Sobha taking it over, Jasbir said that he didn’t know. Stevenson speculated that this prior personality may have reincarnated somewhere nearby. He made inquiries in the area regarding any children that may remember a past lifetime in which they died of smallpox between the ages of 3 and 4, but he found no such case.

Jasbir related to Dr. Stevenson that he continued to have dreams in which he still saw and interacted with this same discarnate holy man, who would make accurate predictions regarding the future. As an example, Jasbir’s father had taken the initiative to set up an arranged marriage for Jasbir, which neither the future bride or Jasbir were interested in. Jasbir said that in a dream, the holy man appeared and reassured him not to worry, as the marriage plans would fall through. Indeed, this came to pass.

In reflecting on why he, Sobha, a Brahmin, had reemerged in the body of Jasbir, who belonged to a Jat family of lower caste, who were considerably less well-off than the Tyagi family, Jasbir replied that he saw this as a type of a demotion. He knew of no incident, though, in the life of Sobha, that would warrant such a punishment.

Principles of Reincarnation & Understanding of Past Lives

Walk-in or Exchange Incarnation: Rather than a classic reincarnation case, where one soul is shown to incarnate into two bodies sequentially, this case involves a walk-in. Walk-ins or exchange incarnation cases involve two different souls who inhabit the same body in sequential order. The original soul inhabiting the body leaves the body to allow another soul to take over and make use of that body. Walk-in cases are considered to be extremely rare.

As Jasbir only lived for 3 1/2 years prior to his apparent death from smallpox, his original personality did not have a chance to develop. Whether the soul that inhabited the body of Jasbir prior to his apparent death had any type of relationship with the soul of Sobha is unknown.

Reanimation or Raising of a Dead Body: Though a physician did not examine Jasbir after he apparently succumbed to smallpox, his body was lifeless to the extent that his father and fellow villagers were prepared to bury Jasbir. As noted above, the criteria they used to determine death were sound ones, including cessation of breathing, the cooling of the body and the inability of an examiner to open the jaw of the deceased. As such, it appears that the determination that Jasbir was dead should have been accurate.

How Jasbir’s revival occurred is unknown, though Jasbir, after his transformation, stated that a discarnate sadhu or holy man met him following his death as Sobha and encouraged to take possession of Jasbir’s body.

This turn of events begs the question of whether this holy man played a part in reanimating Jasbir’s lifeless body. If so, this feat parallels miracles attributed to Jesus who, according to the New Testament, brought Lazarus back to life and brought himself back to life through the Resurrection.

As the date of Jasbir’s apparent death was not recorded, it is not clear whether any time elapsed between the time of Sobha’s death, which was determined to have occurred on May 22nd or 23rd, 1954, and his reemergence through the body of Jasbir. Ian Stevenson estimated that Jasbir’s death from smallpox occurred in April or May 1954. As such, it is possible that Sobha’s death occurred at about the same time as Jasbir’s death, though an exact correlation regarding timing cannot be made.

Geographic Past Life Memory: Jasbir was able to find his way from the train station in Vehedi directly to the Tyagi family home without assistance. This is reminiscent of the Anne Frank | Barbro Karlen reincarnation case, as Barbro was able to spontaneously lead her parents from their hotel in Amsterdam directly to the Anne Frank House.

Renewal of Past Life Relationships through Reincarnation: By incarnating into Jasbir’s body, Sobha was eventually reunited with the Tyagi family.

Change in Ethnic Affiliation and Caste: Sobha belonged to the higher Hindu Brahman caste and he saw it as a demotion that he incarnated as a Jat of a lower Hindu caste, though he knew of no wrong action on his part that would account for such a punishment.

Spirit Beings in Reincarnation Case: Sobha reported that a spirit being facilitated his incarnation into the body of Jasbir.

To review other cases that show planning of lifetimes by souls, please go to:

Planning Lifetimes to be Reunited with Loved Ones through Reincarnation

Footnotes

1. Stevenson, Ian: Twenty Cases Suggestive of Reincarnation, University of Virginia Press, Charlottesville, 1974, page 34
2. Ibid, p. 39
3. Ibid, p. 39
4. Ibid, p. 39
5. Ibid, p. 42
6. Ibid, p. 44
7. Ibid, p. 45
8. Ibid, p. 47

Reincarnation Case with Geographic Past Life Memory & Psychic Ability: Past Life Story of Brussels Pharmacist | Blanche Courtain

How Derived: Memories in Childhood

Researcher: P. Courtian

From: Le Messager de Liege and European Cases of the Reincarnation Type, by Ian Stevenson

Article by Walter Semkiw, MD

Past Life Memories: A Railroad Mechanic’s Daughter Remembers a Past Lifetime as a Pharmacist

P. Courtain was a retired mechanic for the Belgium state railroad. His daughter, Blanche, suddenly remembered a past lifetime in which she was a pharmacist in Brussels, 40 kilometers or 25 miles away from where the family lived in the village of Charleroi.

This case was first published in the spiritualist journal, Le Messager de Liege, in 1911. Ian Stevenson later included it in his book, European Cases of the Reincarnation Type.

Blanche’s Childhood Psychic Abilities

By the age of five, Blanche showed indications of clairvoyance, as she would accurately describe her maternal and paternal grandparents, who had died 15 years before Blanche was born. Her parents knew nothing about clairvoyance or spiritualism and they were concerned that Blanche had some type of mental illness.

As such, they took her to a doctor who prescribed a medication, which, along with the doctor visit, cost a great deal–7.5 Francs. The next day, Blanche refused to take the medication, explaining to her parents that someone near her, apparently referring to a spirit being, told her she would get her well without it.

Past Life Memory: Blanche Gives the Address of Her Past Life Pharmacy in Brussels

In addition, she said that she knew what to take on her own, as she had been a pharmacist. Her parents were stunned at this statement. Blanche then said:

“I was a pharmacist in Brussels.” She then gave her parents the address of the pharmacy, with street name and number. “If you don’t believe me, go and see for yourself. There is still a pharmacy there and the door of the place is completely white.” (1)

Geographic Past Life Memory: Blanche Leads Her Sister to the Past Life Pharmacy

Two years later, Blanche’s older sister was planning to go to Brussels, pictured to the right, and their parents suggested that Blanche go with her. Blanche then said:

“Yes. I will go and take my sister to the place I told you about.” (2)

Her parents objected: “But you don’t know Brussels.” Blanche replied:

“That makes no difference. Once I am there I will show my sister the way. (3)

The girls made the trip and at the Brussel’s railroad station, her sister challenged
Blanche:

“Now show me the way.” (4)

Blanche replied: “All right. Come on. It is this way.” Blanche then led her sister on a brisk walk. After a period of time, Blanche said:

“This is the street.” Look! There is the house and you can see that it is a pharmacy.” (5)

Ian Stevenson describes the scene:

“Her sister, amazed, found that everything Blanche had said—the street, the number of the house, and the color of the door—were exactly as Blanche had described. No detail was incorrect.” (6)

Principles of Reincarnation & Understanding Past Lives

Geographic Memory: The strength of this case rests upon Blanche’s ability to know the exact address of pharmacy in Brussels, then find it on her first trip to Brussels. Please note that this case was first published in 1911, long before this type of information was easily accessible, such as through the Internet.

Blanche’s ability to find the pharmacy is reminiscent of the Anne Frank | Barbro Karlen reincarnation case, in which Barbro was able to lead her parents to the Anne Frank House on her first trip to Amsterdam.

Spirit Being Involvement: Blanche was able to accurately describe her maternal and paternal grandparents, who had died over a decade before Blanche was born.

Footnotes
Pending

A Phobia of Loud Noises from a Past Lifetime: Reincarnation Story of General Werner Seehofer | Helmut Krause

How Derived: Memories in Childhood

Researchers: Helga Ullrich, Dr. Karl Muller and Ian Stevenson, MD

From: European Cases of the Reincarnation Type, by Ian Stevenson, MD

Article by Walter Semkiw, MD

During World War I, General Werner Seehofer Walks into Enemy Fire

Werner Seehofer was born in Bratislava, Slovania on Auguest 14, 1868. At that time, Bratislava was part of the Austro-Hungarian Empire. When he became old enough, Werner joined the Austrian Imperial Army.

He lived in Vienna for a period of time and gradually rose in rank. By 1902, Werner was a Colonel and he was assigned to a post in Linz, Austria, where he remained until 1907. By January 1918, he had become a General and was assigned as the Commander of a Division on the Italian front in World War I.

On June 17, 1918, inexplicably, Werner left his headquarters and continued walking until he was beyond the front line. Numerous Austrian soldiers warned Werner from going further, but he ignored their pleas.

It is unclear what happened next, but newspapers reported that Werner was wounded and became a prisoner of the Italian army. He was thought to have died in an Italian army hospital soon after his capture, at the age of 48. In retrospect, it was thought that Werner had developed a mental disorder which impaired his judgment, prompting him to walk into the hands of the Italian enemy.

Past Life Memories: Helmut Krause Remembers his Past Life Address in Linz

Helmut Krause was born in Linz, Austria, on June 1, 1931, about 13 years after Werner had died. From the age of 4, Helmut spoke frequently about a past lifetime. Helga Ullrich was a family friend who often brought Helmet home from kindergarten. One day, Helmet told Helga:

“When I was big I lived at 9 Manfred Street.” (1) He also said that he had been a “high officer in the Great War,” referring to World War I. (2)

Helga happened to have a friend, Anne Seehofer, a cousin of Werner Seehofer, who was living at 9 Manfred Street, in Linz. Helga asked Anne if a high officer in World War I who had once lived at her address, at 9 Manfred Street. Anne told her that indeed, General Werner Seehofer had lived there.

Past Life Memories: Helmut Remembers his Past Life Address in Vienna & In-laws in Linz

Helmut also told Helga, “When I was big, I lived for many years in Vienna.” Helmut then told Helga his address, with street and number, in Vienna. He also gave Helga the address where his past-life in-laws lived in Linz. Helga investigated and found that the exact addresses that Helmut gave were indeed the address of General Werner Seehofer in Vienna and the address of Werner Seehofer’s in-laws in Linz.

Past Life Behavior: Little Helmut Maintains the Discipline of an Officer & Salutes

When Helmet was 4 years old, he was walking home from school with Helga, who suggested that Helmet keep his overcoat open, as it was warm. Helmet refused to keep his overcoat open, stating: “An officer is not allowed to go with an open overcoat.” (3) When soldiers passed Helmut and Helga, Helmut would face forward and salute.

Reincarnation & Relationships: Helmut Meets his Past Life Wife

When he was introduced to Werner Seehofer’s widow, he behaved very shyly, in contrast to his usual friendly behavior. Ian Stevenson, MD, thought that his atypical, shy behavior may have indicated recognition by Helmet of his wife from a past incarnation.

As he grew older, Helmet developed passions for horseback riding and sports, which was also characteristic of Werner.

Past Life Phobia of Loud Noises

Helmut had a marked fear of loud noises, like gunshots, which may have been related to Werner’s experiences in World War I and the injury he suffered, which led to his death.

Principles of Reincarnation & Understanding Past Lives

The strength of this case rests on Helmut’s ability to name three specific addresses related to Werner Seehofer’s lifetime, which were factually verified. Helmut identified Werner’s address in Linz, his specific address in Vienna and the address of Werner’s in laws in Linz.

Helmut also behaved like a World War I officer, even though no family members were soldiers. Helmut’s father was a biologist and there were no contemporary role models who could have prompted Helmut’s military behavior.

This reincarnation case, if accepted, demonstrates the following feature:

Phobia from a Past Lifetime: As noted, Helmet had an aversion to loud noises, such as gun shots, which may have been related to Werner Seehofer’s death on the Italian front in World War I.

Relationships Renewed through Reincarnation: Helmet met Werner Seehofer’s widow, his past life wife.

Footnotes

1. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 105
2. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 107
3. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 107

Reincarnation and Change of Race: Past Life Story of an African Tribesman | Gedeon Haich and How Evidence of Reincarnation Can Help End Racial Divide: The Death of George Floyd

How Derived: Memories in Childhood

Researcher: Ian Stevenson, MD

From: European Cases of the Reincarnation Type, by Ian Stevenson, MD

Article by Walter Semkiw, MD

**Elizabeth Haich, author of Initiation, has a Son with Past Life Memories**

Gedeon Haich was born on March 7, 1921 in Budapest, Hungary. Vajdahunyad Castle, in Budapest, is pictured to the right. His parents were Subo and Elisabeth Haich. Elisabeth was raised in a Christian home, but later developed an interest in yoga and eventually she wrote a spiritual autobiography entitled, Initiation.

A section of her book is dedicated to her son’s reincarnation case and she provided quotations from Gedeon in her narrative. In European Cases of the Reincarnation Type, Ian Stevenson reproduced these quotations.

Elisabeth vouched that in his childhood, Gedeon did not have any books on Africa or other places with dark-skinned natives. He didn’t see any movies on Africa and he didn’t know any African people. She stated that Gedeon did not learn of African places or customs through normal means.

Past Life Memories, Drawings & Phobia of Swimming in a Lake

When he was 4 to 5 years old, Gedeon developed a habit of drawing people in pictures with dark brown skin. When his European mother, Elisabeth, pointed out that he was making the complexions of his figures too dark, Gedeon ignored her and continued to color them brown.

During the same period of time, Elisabeth noticed another unusual trait during an outing at their family’s summer home near a lake in Hungary. When Gedeon was asked to join other family members who were swimming in the lake, he refused.

Gedeon screamed and struggled to get free, so that he would not enter the lake’s water. Elisabeth couldn’t understand Gedeon’s fear of and resistance to swimming in the lake. She noted that Gedeon didn’t respond in the same way when entering man-made swimming pools.

Past Life Memories: Gedeon Remembers having a Family of Dark and Half Naked People

When Gedeon was 6 or 7 years old, he unexpectedly told Elisabeth that he thought he had a prior lifetime. He said he remembered being in a different country with different people. He said that he had a wife and children. He continued:

“My wife and children and other people there are not like people here; they are all black and completely half naked.” (1)

Elisabeth then asked Gedeon where he lived and he responded by drawing a picture of a hut, with a cone-shaped roof topped with a vent for smoke. In front of the hut was a naked woman with long breasts and next to the hut there was a river with waves on it. Gedeon claimed that this woman in his drawing was his wife.

Past Life Memories: Gedeon’s Past Life Wife has Long, Hanging Breasts

Elisabeth asked why he drew his wife with such long, hanging, ugly breasts. Gedeon looked at his mother as if she was insane. He retorted:

“Because that is the way they were. And they are not ugly. She is very beautiful.” (2)

Further, explaining to Elisabeth why he thought he had a past lifetime, he bemoaned:

“And listen, Mama, I am also asking how it is that every morning, when I wake up and my eyes are not yet open, I immediately have the feeling that I must jump out of bed and go hunting in order to find food for my wife and children. It is only when I get my eyes open and look around the room that I remember that I am a small boy and your son.” (3)

A Past Life Phobia of a River and Lake Monster

Gedeon continued to describe his lifetime and draw pictures that illustrated his narrative.

“We lived in little huts like these, which we built ourselves. Also, each of us made a boat for himself by hollowing out and carving the trunk of a tree.

There was a large river, but no one could go into it as we can in the lake here. A kind of monster lived in the water. I don’t remember what kind it was, but it bit people’s legs off and that’s why last year I yelled so when you wanted me to go in the water of the lake.

I was afraid that there was something in the water that could bite my legs; and even now I get that feeling when I go in the water, even though I know there is nothing dangerous living in the water here. (4)

Ian Stevenson reasoned that the monster in the river was likely a crocodile and that a past life fear of being bit by this reptile was responsible for Gedeon’s phobia of swimming in the lake near the family’s summer house.

Past Life Ability: Gedeon can Maneuver a Canoe like an Acrobat

Still at the age of 6 or 7, Gedeon continued his story. He told Elisabeth:

“And remember, Mama, how, when we bought a boat for the family I wanted to row it. You told me that I had first to learn how to row. But I knew that I can row, because I could make my tree-boat move long the water just as if it were part of me. I could even sit in my boat and flip over to one side, go under the water and come up on the other side, still in the boat.

And you said: ‘All right. Try to row. You will find that you can’t do it.’

Then you were all surprised when I, taking one oar—my arms were too short to handle both oars—showed that I could row and even maneuver the boat between other boats and between people. With my tree-boat, where I lived, I could do everything. You should have seen me! The trees were not like the ones here.” (5)

Gedeon then pointed to a tree that he had drawn, which looked like a palm tree, indicating that his was the type of tree his past life boat was carved from.

Past Life Memories: Gedeon would Hunt with a Bow and Boomerang

Gedeon also drew a picture of himself using a bow and arrow to hunt a bird that was in one of the palm trees. He also drew a curved object that he used for hunting. Gedeon explained that when he threw this curved weapon, it would return back on its own. Though he didn’t know the word, Gedeon was describing a boomerang.

A Past Life Talent for Climbing Trees

When Gedeon was 13 years old, an incident revealed a hidden skill for climbing trees. A neighbor came running to Elisabeth and exclaimed that Gedeon had climbed to the top of a poplar tree that was 20-25 meters high, which is the equivalent of 65-80 feet.

Elisabeth ran out and looked up into the tree. She couldn’t see Gedeon, due to the branches and leaves of the tree, but she could hear him. She demanded that he come down. Reluctantly, Gedeon climbed down slowly, but very skillfully. Elisabeth said he climbed down the tree “like a small monkey.” (6)

Elisabeth asked why he did something so dangerous. Gedeon replied that he had made a nest at the top of the tree and that he could eat cooked corn up there, which tasted much better than on the ground. He also remarked on the wonderful view that he had at the top of the tree.

Elisabeth told him that it was too dangerous for him to climb so high and she ordered him to build his nest on the ground. At that, Gedeon became angry and snapped at her:

“I would like to know who looked out for me when I was in the jungle and climbed trees even higher than this one to watch for animals. Where were you then?” (7)

A Past Life Talent for Drumming

When Gedeon was 15 years old, he asked his mother to buy him a drum. Elisabeth took him to the largest music store in the area, where Gedeon picked out the biggest drum in the shop.

When they returned home, Gedeon started playing the drum with what was described as astonishing skill. He played very complicated rhythms and he appeared to be in an ecstatic state while doing so, even crying as he drummed. After playing an unusual rhythm, he said to Elisabeth:

“Do you see, Mama, that is the way we could send signals and messages to each other over great distances.” (8)

Elisabeth had no idea of how Gedeon had learned to play the drum in a sophisticated way, nor did she understand how he acquired his ability to row a boat with one oar or climb “like a small monkey.”

Past Life Emotions: Gedeon Sobs When He Sees Scenes of Africa

When asked where his past lifetime took place, Gedeon, as a child, would simply state that it was in the jungle or tropics. When Elisabeth suggested to Gedeon, as an adult, that he should read about Africa, he replied:

“What is the point? I know better how things were there and don’t need to know what white men think about them. And when I do read correct descriptions, I weep, even though I try not to do so.” (9)

When Elisabeth went with Gedeon, as an adult, to a movie about dark-skinned natives, presumably in Africa, she noticed that he wept, and even sobbed uncontrollably, during the movie.

Also, as an adult, Gedeon indicated that he felt that his past incarnation was indeed in Africa, noting that he had a strong affinity for Africa, even though he had never been there in his contemporary lifetime.

The Death of George Floyd: How Evidence of Reincarnation Can Help Prevent Future Tradigies Based on Racial and Ethnic Bias

In 2020, the world was been shocked by the death of George Floyd at the hands of a Minneapolis police officer during an arrest. This officer knealt on Floyd’s neck as he was lying on the ground while handcuffed until George died by the lack of air to his lungs and compression of the arteries in his neck that provided blood flow to his brain.

Though the trial of this officer has not yet occured and we do not know what the result will be, there is a consensus that there is a bias in the United States against African-African Americans. I am Caucasian, so I have not experienced this directly, but I remember vividly an episode that demonstrates racial hate, which happened when I was in my medical training.

I was walking on a street in Denver with a dear African-American friend of mine, Keith La Grenade, MD, who was in the same medical training program in psychiatry with me at the University of Colorado.

Without provocation, a Caucasian driver of a car driving by us yelled out: “Nigger!”

I was shocked, as I had never witnessed such a racial insult to another in my life. I asked Keith: “Has this happened to you before?”

Keith answered: “All the time.”

After I wrote these passages, I had the desire to contact Keith, as we had not been in touch in many years. Sadly, I learned that he had died in 2016.

Keith La Grenade, MD Obituary

Evidence of Reincarnation Can Help End Racisim

Evidence of reincarnation shows that we can change religion, nationality, ethnic affiliation and race from one lifetime to another. When people realize this is how life works, the basis of hate and prejudice against those we see as different from ourselves disappears. Those with dark skin can reincarnate as someone with light skin and vis versa.

In this way, evidence of reincarnation can help create a more tolerant and peaceful world

Principles of Reincarnation & Understanding Past Lives

As Gedeon’s presumed past life persona in Africa was not specifically identified, his case could not be historically validated. The strength of this case rests upon the unexpected talents that Gedeon demonstrated, which one would not be expected from a Hungarian youth.

These include, as a young child, the natural ability to row a boat with one oar, climbing trees like a monkey and being able to play complicated rhythms on a drum without any prior experience or training.

In addition, Gedeon’s phobia of swimming in lakes or rivers can not be explained without a past life cause. In his past lifetime in Africa, Gedeon remembered a fear of entering a river with monsters that bit people’s legs off. These monsters were most likely crocodiles.

Phobia from a Past Lifetime: As noted, Gedeon had a phobia of natural bodies of water, which seemed to stem from his past life experience with crocodiles.

Past Life Talents & Abilities: Gedeon could steer a boat with one oar, climb trees like a monkey and drum like a professional, without any prior training or experience in his contemporary lifetime.

Reincarnation & Change in Race: Gedeon described himself, his wife and the people of his tribe as dark skinned natives that lived in a land that was most likely Africa. Gedeon, as an adult, expressed a great affinity for Africa, though he had never been there in his contemporary incarnation. He himself thought his past incarnation, indeed, took place in Africa.

Another important reincarnation case that shows how evidence of reincarnation can help create a more peaceful world, where a person was killed for being a Jew in a Nazi world, but reincarnated as a Christian, is the:

Reincarnation Case of Anne Frank | Barbro Karlen

Footnotes

1. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 116
2. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 116
3. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 121
4. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 116
5. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 116
6. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 103
7. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 118
8. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 118
9. Stevenson, Ian: European Cases of the Reincarnation Type, McFarland, 2003, page 121

Reincarnation Case of Shiv Behari Jain | Ram Prakash: Past Life Case with Change in Religion

Shiv Behari Jain was of the Jain religion, while Ram Prakesh was born into the Hindu faith, Shiv Behari Jain a prosperous merchant lived in Firozabad, northern India. He died and reincarnated as Ram Prakash who was born on April 10, 1966, about 9 months after Shiv Behari Jain died.

How Case Derived: Past Life Memories in Childhood

Researcher: Satwant K. Pasricha, PhD, Associate of Ian Stevenson, MD

From: Can the Mind Survive Beyond Death, Volume 1, by Satwant K. Pasricha, PhD

Article by: Walter Semkiw, MD

The Life of Shiv Behari Jain-A Member of the Jain Religion

Shiv Behari Jain was a prosperous merchant or businessman who lived in Firozabad, a city in northern India. He belonged to the Jain religion. Shiv was well-respected, as he was also involved in local politics and charities. He died on July 10, 1965.

Change of Religion: Shiv Behari Jain Reincarnates as a Hindu

Ram Prakash was born on April 10, 1966, about 9 months after Shiv Behari Jain died, in a village north of Firozabad. His parents were farmers of modest means who belonged to the Hindu religion.

When Ram was 4 or 5 years of age, he started talking about a past life. One day, an older brother called Ram by name and ordered him to fetch a glass of water. Ram responded:

“I am not Ram Prakash, I am Jain Saheb” In India, “saheb” is a title placed after a man’s name as a mark of respect. In other words, Ram was indicating that he was a man of stature. Ram later gave his full past life name as “Shiv Behari Jain.” (1)

Ram Prakesh Remembers his Past Life Family and Address

Ram related a number of details regarding his past life, including his address in Firozabad, his past life wife’s name, as well as the number of brothers, sons and daughters he had in his lifetime as Shiv Behari Jain. Ram also remembered the philanthropy that he was engaged in his past life, reporting that he contributed money to a college, a hospital and a Jain temple.

Reincarnation & Change in Religion: Though Born Hindu, Ram Observes Jain Customs

Ram demonstrated practices of a member of the Jain religion, which was very unusual for a Hindu boy who had not been taught these Jain customs. For example, Ram wanted to eat dinner before sunset, drink only filtered water and he would not kill insects. For Jains, nonviolence is a central tenet of their religion, which is why even insects are not killed. When someone gave Ram a portrait of Mahavira, an enlightened leader and reformer of the Jain religion, he would worship in front of this picture twice a day.

Ram Prakesh Misses his Past Life Wealth & Identifies Strongly with his Past Life Persona

Ram was aware that he was much better off financially in his prior lifetime as Shiv Behari Jain. He complained that his family lived in a kachcha house, which was built of unbaked bricks. He remembered that in his past life, he had a large house, a pukka, which was built of baked bricks. Ram recalled that in his previous life he slept on a cushioned bed, whereas in his current life, he slept on a charpoy, a bed made of a frame with with light rope strung into a net. He remembered that he owned a chair that he sat in, but in his contemporary life, he had none.

As he got older, Ram would no longer even respond to his given name, his identification with his life as Shiv Behari Jain was so great. His schoolteachers accepted this and called him “Jain.”

Ram Prakesh Meets his Past Life Family, Who Accept Him as Shiv Behari Jain Reborn

Members of Ram’s village learned of his unusual behavior and the word spread. Bus drivers in the area learned of his story and they passed it on to Shiv Behari Jain’s family in Firozabad, who came to visit Ram. He was able to recognize and name these past life family members.

To test his knowledge, Shiv’s family also showed Ram photographs of their relatives. Ram was able to accurately recognize and name these members of Shiv’s family without assistance or leading questions. Based on his past life knowledge, Shiv’s family accepted Ram as the reincarnation of Shiv Behari Jain. They gave Ram gifts and encouraged that he visit their home in Firozabad. Ram would visit his past life family once or twice a month and stay with them for 5 days at a time.

IISIS daniel jurdi reincarnation past life ian stevenson semkiw L — Daniel Jurdi holds his Past Life Photo

Ram’s visits to the family of Shiv Behari Jain are reminiscent of Daniel Jurdi’s stays with his past life family in Lebanon. This past life case demonstrates a remarkable similarity in physical appearance from one lifetime to another. Place your cursor on the image of Rashid holding a picture of his past life persona to enlarge it.

To learn more, go to: Reincarnation Case of Rashid Khaddage | Daniel Jurdi

Past Life Memories: Families of Shiv Behari Jain & Ram Prakash Deny Prior Contact

Dr. Pasricha interviewed the families of Shiv Behari Jain and Ram Prakash in October 1975. The two families vouched that they had never met or had any contact prior to Ram’s statements of remembering to be Shiv in a past life. Ram’s father related that he once heard Shiv Behari Jain make a speech at a political meeting, but had no direct contact with him. Ram’s mother said she had never heard of Shiv Behari Jain. Dr. Pasricha also noted that their differences in religion and wealth would have made prior relationship between the two families very unlikely.

In an interview in 1975, when Ram was 9 1/2 years, when asked his name, he promptly replied “Shiv Behari Jain.” Shiv’s family was still giving gifts to Ram and he was continuing his visits to his past life family in Firozabad. (2)

Principles of Reincarnation & Understanding Past Lives

Change in Religion: Shiv Behari Jain was of the Jain religion, while Ram Prakesh was born into the Hindu faith.

Relationships Renewed through Reincarnation: Shiv Behari Jain was reunited with his past life family.

Footnotes

1. Pasricha, Satwant, Can the Mind Survive Beyond Death? Volume 1: Reincarnation Research, Harman Publishing House, New Delhi, 2008, page 9
2. Ibid, pages 9-12