CHAPTER NO:-10 》PART:-2 》Change of Religion from One Lifetime to Another.

▪ A very important observation made in reincarnation research is that individuals can change religion, nationality, ethnic affiliation, race and gender from one lifetime to another. Most wars are based in differences in these cultural markers of identity.  
▪ One of the most powerful reincarnation cases that demonstrates change of religion, nationality and ethnic affiliation from one incarnation to another is the Anne Frank | Barbro Karlen reincarnation case.
Anne Frank was persecuted and died in a concentration camp as a Jew, while Barbro was born into a Christian family in Sweden.
▪  If the German people at the time of WW II knew that one could be born Jewish in one lifetime and Christian in another, then the Holocaust could never have happened.
▪ Similarly, when Jewish Israelis realize they can reincarnate as Muslim Palestinians and vice versa,
▪ Protestants can reincarnate as Catholics, Islamic terrorists know that they can reincarnate as Christian Westerners and Shiites know they can return as Sunnis, then violence based on these different affiliations will be mitigated.
▪ These cases demonstrates that a person can change Religion from     one incarnation to another
Cross-Religious Behaviour of the Subjects. By Dr. Antonia Mills
▪ In the majority of half-Muslim  cases  the  child  exhibited  traits characteristic  of  the  religious  group  of  the  previous  personality.  Muslim children said to recall a Hindu life refused foods eaten by Muslims; Hindu children said to recall a Muslim life frequently requested Muslim dishes and performed Muslim rites.
▪ Among the Hindu to Muslim cases, four out of seven children refused to conform to the diet of the parents. Umar Khan refused to eat meat, saying he was Hindu. Mohammed  Hanif  Khan  initially  refused  to  eat  fish     (the  previous personality did not eat fish).
▪ Noor Bano refused to eat meat; in fact, Noor’s mother indulged her in her vegetarian desires, although her father had been unaware that his wife cooked food for her separately.
▪ Naseeruddin Shah refused to eat beef or fish, although he would eat mutton. Conversely, in four cases in which a Hindu subject apparently recalled a previous life as a Muslim, the child asked his vegetarian parents to serve him meat.
▪ Giriraj  Soni  asked  for  mutton  and  eggs  although  his  parents  were vegetarian.
▪ Naresh Kumar asked for semia (a noodle dish favored by Muslims in northern India), eggs, and tea; his family drank tea, but did not eat eggs or serve semia.
▪ Subhash Singhal asked for Muslim food on a Muslim holiday.
▪ Kailash Narain Mishra wanted meat and special dishes for Muslim festivals, about which he used to talk.
▪ Muslim habits of religious practice were noted among the Muslim to Hindu subjects more often than Hindu worship among the Hindu-to-Muslim subjects.
▪ In 2 of 7 (29%) Hindu-to-Muslim cases, the child resisted Muslim religion, or desired Hindu ceremonies.
▪ Naseeruddin Shah resisted the Muslim religion and would not say Muslim prayers or go to the mosque.
▪ Mohammed Hanif Khan wanted a Rakhi thread tied on him when he observed the practice of this Hindu ceremony which celebrates the brother-sister bond.
▪ However, in 8 out of 11 (73%) Muslim to Hindu cases the child exhibited Muslim traits, such as practicing namaz (the Muslim form of prayer said facing towards  Mecca,  in  which  one  kneels  and  bows  the  head  to  the  ground repeatedly, while reciting Arabic prayers).
▪ For  example,  Mukul B Hauser  was  observed  bowing  to  perform namaz even before he could speak.
▪ Kailash Narain Mishra also performed namaz.Archana Shastri when two and a half years old was observed to say namaz for her father’s health when he was ill. Thereafter, and for some time, she practiced namazat 5:00 a.m. and 9:00 p.m.
▪ Hirdesh K. Saxena said namaz until he was five years old, and he wanted to go to Muslim services.
▪ Giriraj Soni began to practice namaz before his parents suspected he might be having memories of a previous life. He was continuing to do so up to the age of seven and a half (his age when I last met him); he was also attending the services at the local mosque each Friday.
▪ Naresh Kumar quietly practiced namaz from an early age, even before he first visited the previous personality’s home. After going there, he insisted on wearing the Muslim cap which had belonged to the previous personality, despite considerable teasing from his Hindu playmates.
▪ Subhash Singhal practiced namaz when about three years old, and felt very attracted to ladies wearing the black outer covering worn by Muslim women in public in India.
▪ When we last interviewed this subject, he was thirty-five years old. He was continuing to go to a Muslim shrine to pray whenever he was troubled or wanted special divine assistance. He had introduced his wife to this shrine, but had never mentioned to his father that he was following this non-Hindu custom, suspecting parental disapproval.
▪ Manoj Nigam did not perform namaz but recalled that when falling to his (the previous personality’s) death he had called “Allah.”
▪ In most of these cases in which the subject performed namaz,the parents noted the characteristic genuflection and that the child was quietly making a vocal prayer. Since the prayer was usually not audible, however, this makes it difficult to assess whether the child was repeating a prayer in Arabic, thus perhaps  showing  evidence  of  xenoglossy,  or  paranormal  knowledge  of  a language not acquired since birth (cf. Stevenson, 1984).

Attitudes of the Adults Concerned in the Cases Resistance to the Investigation and Solving of Cases.

In four cases the Muslim relatives showed considerable hostility to the investigation of the case because reincarnation is against their doctrine. In three of these cases the child came from a Muslim family and recalled a life as a Hindu.
▪ In  one  Hindu  to  Muslim  case  studied  by  Stevenson,  the  Muslim community expressed opposition to the inquiries: the investigation took place under the protection of and in the quarters of the local Hindu patron of the area.
▪ In yet another case, the great-uncle of the subject belligerently said that reincarnation was not part of Muslim belief and therefore investigators had no business investigating it.
▪ Investigators were able to pursue questioning only because his view was not shared by his nephew or his nephew's wife and sons.    
▪ Opposition from the Muslims involved blocked further investigation in only two of the twenty-six cases in this study.
▪ In one Hindu to Muslim case which Stevenson hoped to study, he was told by a Muslim man that he should not look for such information about reincarnation among the Muslim community but only among the Hindus. This was despite the fact that this man’s own sister had suggested Stevenson contact this man’s wife, who had told her about the case.
▪ In one Muslim to Hindu case (in which the boy recalled throwing himself in the well) studied by myself and previously by Pasricha, the Muslim relatives of the previous personality refused to have anything further to do with an investigation and told us with considerable hostility that they knew nothing about the case, even though several people had witnessed their initial meeting with the child and acceptance of him as their family member returned.
▪ Hindus in the area explained the reversal of the attitude of the previous personality’s relatives as the result of the recent pronouncement of the Muslim leader that the Muslim parties concerned should have nothing to do with such an issue because it was contrary to Muslim doctrine. However, Muslims do not resist acknowledging cases in all instances.
▪ K.K.N.Sahay persuaded the Muslim relatives of the subject and previous personality in a Muslim to Muslim case to sign or affix their mark to an affidavit endorsing the case (Sahay, 1927).
▪ In three other instances the case was accepted by the Muslim relatives as a valid instance of reincarnation.
▪ In one of these the Muslim daughter of the previous personality would come to visit the Hindu subject whenever the child became ill.     However, acceptance of a case does not necessarily imply a change in Muslim reincarnation in India: religious conviction.
▪ In one unsolved case, the Muslim mother of the subject suspected that her son’s birthmark related to a past life, but when asked if she believed in reincarnation, said, “No.”
▪ The father of another Muslim subject said, “ The teachings of our Koran say that we should not believe in it.”
▪ His brother said, “According to my religious conviction, no. But it may be possible.”
▪ Although only one of the Hindus, whether related to the child or the previous personality in half-Muslim cases, were reluctant to give information,
▪ Dr. Antonia Mills found that Hindus were apprehensive about and even feared Muslim opposition to the topic of reincarnation while they were trying to solve two (unsolved) Muslim to Hindu cases.
▪ One Hindu we questioned showed great reluctance to become involved in giving information about a Muslim reputed to have lived in his neighborhood who was said to have been reborn as a Hindu.
▪ A sense of uneasiness between the two religious communities seemed to result in more resistance and reluctance to solve the case than when the cases were within the same religious community.
▪ Thus one Hindu boy, Manoj Nigam, who recalled a life as a Muslim mason, was not allowed to go to the previous personality’s house, even though it was in the same town and the child and parents passed by it. The child was observed greeting a woman as his wife, but his family had not even sought to learn the name of this woman.
▪ Another Hindu boy, Mukul B Hauser, whose congenital circumcision was mentioned above, was merely ignored when he spoke of a previous life, but when he and his parents happened to pass through a town which he identified as the site of his (the previous personality’s) death by drowning, his parents hid his face as they passed through the town. They had made no effort to trace the existence of the person their son claimed to have been, although they did not doubt the veracity of what he said, and they provided us with information about another half-Muslim case.
▪ In another case, when the Hindu father of a boy asked in the Muslim community if anyone corresponding to his son’s statements had existed, he was told that someone did, but he did not seek out the previous personality’s relatives in which the Muslim parents of a child had made no effort to solve the case.

Suppression of the Child's Speech and Behavior.

▪ Information about suppression is absent for many of the Muslim and half-Muslim cases.
▪ Of the 15 cases for which we have the relevant information, some form of suppression was practiced on all the cases in which children claimed to remember a previous life in the other religious community, and in three out of four of the Muslim-to-Muslim cases.
▪ The measures used to suppress the child were no more severe for the Hindu to Muslim cases for which we have the relevant information than among the Muslim-to-Hindu cases, in which the cases posed no threat to religious doctrine.
▪ One Muslim family tried a combination of rotating   the child counterclockwise on a millstone (to “undo” his past-life memories), tapping him on the head,and beating him.
▪ In the only  other  Hindu-to-Muslim  case  for  which  we  have  any information about suppression, the parents deny the allegation made by a fellow Muslim that they beat their daughter for remembering a past life as a Hindu, but they said they forbade her to speak about her previous life and feared that she was possessed by a demon. However, the mother went so far as to cook vegetarian food for her daughter because she refused to eat meat, saying she was a member of a Hindu vegetarian caste. Hindu parents of a child who claimed to be a Muslim generally tried to take measures which they hoped would erase the child’s previous-life memories.
▪ The techniques used included simply ignoring the child’s claims, teasing, piercing the child’s ear, turning the child on a potter’s wheel, and taking the child to an exorcist out of fear that the child would go mad. The fear that their child’s attachment to a previous life would cause him or her to run away to the family of the previous life occurred in both some Muslim and some Hindu cases.
▪ The grandfather of one Muslim girl (who apparently recalled a previous life as a Muslim) recited a prayer or spell to make her forget, lest she run away to the previous personality’s relatives.
▪ One Hindu girl who recalled a past life as a Muslim indeed tried to run away to her Muslim family, and a Muslim child was suppressed because the parents feared the child might run away to the village of the Hindu previous personality.

Summary and Discussion

▪ Although small, the proportion of Muslim and half-Muslim cases in the collection of the University of Virginia is approximately equal to the proportion of Muslims in the general population in contemporary India.
▪ In most respects the 26 Muslim and half-Muslim cases are very similar to the more prevalent Hindu-to-Hindu cases. However, the cases differ in several regards. First, the cases include numerous instances of a young child showing behavior appropriate for a religious community other than that of the parents.
▪ Secondly, the incidence of a violent mode of death was higher in the solved Muslim and half-Muslim sample than in the Hindu cases from India. The  similarity  of  the  Muslim  and  half-Muslim  cases  to  Hindu  cases is unlikely to be the result of Muslim familiarity with specific Hindu cases.
▪ In only two cases did Muslim parents say that they had heard of a case of the reincarnation type among the Hindu population before the case developed in their family. In all but one instance, the Muslim relatives had not believed that reincarnation took place before they were presented with a specific case.
▪ When confronted with the evidence of a case, even if the Muslim relatives had privately acknowledged a case, in some instances they publicly disavowed the case or any knowledge of it, because it was contrary to their religious doctrine.
▪ Hindu  parents  who  thought  their  child  was  remembering  a  life  as a Muslim showed almost as much opposition to the development of the case as did Muslim relatives, even though the Hindu parents found no threat to their religion.
▪ In either situation the families of the child who claimed to remember a past life in the other religious community were displeased sufficiently often so that they cannot be universally credited with fostering the child’s identification with someone of a different religious persuasion.
▪ Dr. Antonia Mills found no indication that the subject perceived the other religious community as dominant and, therefore, more desirable than the natal religion. The status-envy hypothesis would predict that more Muslim children would adopt Hindu behavior than vice versa, since Hindus greatly outnumber Muslims in India.
▪ However, more Hindu children adopted Muslim religious behavior than vice versa. In short, the status-envy hypothesis, which suggests that a child adopts an admired identity, does not seem to be applicable to these cases. In the cases Dr. Antonia Mills have studied she found no evidence that the subjects were treated as scapegoats by the parents, or abused in any way that might cause the child to adopt an alternate identity as appears to happen in some cases of multiple personality disorder (Bliss, 1986; Coons, Bowman, & Milstein, 1988).
▪ In the solved cases the statements and recognitions were accurate, on the whole, and the child’s behavior appeared to be appropriate for the previous personality  even  when  that  person  was  a  member  of  another  religious community.


▪ Children  in  cases  of  the  reincarnation  type  often  adopt  behavior appropriate to the previous personality, which may contrast strikingly with the behavior of the child’s family. The half-Muslim cases differ in that the behavior is appropriate to a different religious group with which the parents do not identify. The eight cases not included in the analysis were reported in the Indian press. Three of these are reprinted by Sant Ram (1974), and one by Dklanne (1924).
▪ All but 4 of the 26 cases included in the analysis were investigated by Stevenson, Pasricha, McClean-Rice, or  Dr. Antonia Mills. Of the other four, one was investigated by K. K. N. Sahay, one by K. S. Rawat, one by L. P. Mehrotra with the assistance of M. Khare, whereas one rests on the description given to Stevenson by Swami Krishnanand and a letter from the boy’s father.
▪ Dr. Antonia Mills has included these four cases not investigated by Stevenson or his principal associates for the following reasons. K. K. N. Sahay was a lawyer of Bareilly, U.P., who during the 1920s investigated and published (Sahay, 1927) seven cases, including that of his own son.
▪ Pasricha and Stevenson (Pasricha, 1990; Stevenson, 1987) followed up most of these cases and judged them to be authentic. K. S. Rawat worked with Stevenson on field trips in India, as did L.P. Mehrotra. Manjula Khare was at one time Stevenson’s research assistant. Swami Krishnanand has also assisted Stevenson, who judged the report and letter from the subject’s father acceptable for inclusion in an analysis.

Independently Derived Cases with Change in Religion

▪ Turkish Reincarnation Cases with Anne Frank | Barbro Karlen:  Anne Frank was born in Germany, where she was persecuted as a Jew during the Holocaust. Barbro was born into a Christian family in Sweden.
▪ Paul Gauguin | Peter Teekamp:A Catholic Painter is Reborn to a Jewish Mother Margaret Kempthorne | Gladys Deacon: A Roman Catholic Converts to Reincarnation
▪ Sharada | Uttara Huddar: A Bengali Reincarnates in India Among Marathi Looters.
▪ Karakas | Kemal Atasoy: A Muslim Boy Remembers a Christian Incarnation     European Reincarnation Cases with Change in Religion
▪ Peter Avery Experiences a Flood of Emotions in Isfahan, Iran from an Islamic Past Lifetime.From Past Life Experiences in Iran and Pakistan to a Lifetime in England.
▪ Teuvo  Koivisto:  A  Jewish  Concentration  Camp  Victim  Reincarnates  to Christian Parents
▪ David Llewelyn: A Jewish Boy Who Died in the Holocaust Reincarnates into a Christian Family in England. It demonstrates a change in religion, as well as prominent nightmares, involves David Llewelyn.
▪ Jenson Jacoby | TE: A Swedish Man  Christian Man Reincarnates as a Jewish Woman In Philadelphia
▪ Gretchen Gottlieb | Dolores Jay:A German Girl Reincarnates in Ohio Catholic Becomes a Methodist
▪ Irma Lopes, a Devout Roman Catholic, Accepts the Reincarnation of her Daughter
▪ Laure Raynaud Finds her Past Life Tomb in a Christian Church but Converts to Reincarnation
▪ The Carl Edon Reincarnation Case: A Nazi Bomber Pilot Reincarnated as a British Boy
▪ Rosario Weiss Cares for Goya in France, then Reincarnates in Holland A German Woman with Bad Karma Speaks French.
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