| Birth, Death and Recycling of parapsychological constituents of 'Personality'. | 0 comments |
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1 Jan 2006 @ 05:54, by Shreepal Singh
With birth, man gets his physical body that develops over time by absorbing material nutrients from surrounding nature. But, by indulging in desires, man absorbs these desires and forms an inner subtle body - body constituted by desires. Not only this, likewise, he, by dealing in thoughts, absorbs them and forms and inner subtle body - body composed of thoughts. These three subtle bodies - physical, vital and mental - sustain para-psychological human being from within, like a house is supported from within by a steel-structure.
At his death, man's physical body disintegrates into its constitutional elements that are absorbed back by nature for re-cycling. Some time after death, his three subtle bodies, too, released into (or migrate to, which is the same thing independently existing subtle worlds that are regulated by their own laws.
After living their respective lives there for some time these subtle bodies (or subtle beings) also die and disintegrate into their respective constituent elements and absorbed back by nature for re-cycling. The "I” that we know, being an illusion of something else, also disappears leaving no trace of its former egoistic existence.
Rebirth or Recycling of
Subtle-Desire-Body
There are many cases of rebirth of persons belonging to all the religions and all the countries that have been carefully studied by persons with scientific training. To a scientific mind there is no scope to doubt the veracity of at least some of them.
Even if a single case of rebirth is accepted as the proven fact, it would be sufficient to establish the necessity of ‘scientifically studying and explaining’ the phenomenon.
Here we are giving one such case by way of an example. The very first question in such ‘claims’ is the credentials of the person who studied such claims. We are taking our example that has been quoted by retired Justice V.R. Krishna Iyyar of the Supreme Court of India in his book ‘Death and After’.
It would be enlightening to give a life sketch of this eminent person of India. He was an able lawyer and then a Minister in the Communist government of the State of Kerala in India. He rose to become a Judge, firstly of the High Court and then of the Supreme Court of India. He was a non-believer communist and by habbit had a critical attitude towards every and anything. While he was serving in the Supreme Court, he unfortunately underwent a personal tragedy – his wife, who was so dear to him as none could be to him on earth, had died during a medical operation in a U.S. hospital. He was dejected for some time and, then, his investigative spirit put him on the path of studying the truth of the finality of death, or life after death or rebirth or whatever it could be.
He writes in his introduction to this book thus:
The tentative conclusion based on sparkling new evidence is that you live after death; at the same time, blind faith has been discarded with active skepticism. .. This book is never wooly, nor afraid of where investigation may lead. Dear reader, be assured of the integrity and fairness of the author in his search and research. You are free to interrogate the pages, critique the stories and challenge the material, but do it with the charity that you owe to the author that he is not sold out to any preconceived thesis or hypothesis, but like other student with critical faculties kept alive, seeks light on what is beyond, with an effort to ‘tap into’ knowledge stored in odd places…. Facts are sacred and, if found true, must be accepted. Retreat is untruth, cowardice and arrogant ignorance.
Let us reproduce the story which he quotes from the mentioned source. It reads thus:
Dr. Satwant Pasricha, Department of Clinical Psychology (NIMHANS, Bangalore), has published a paper from which I give excerpts. She is cautious in her conclusion that the hypothesis of rebirth best explains the facts found. I give but one out of several instances. of rebirth since multiplying similar cases is superfluous.
Over 2600 cases of children who claim to remember previous lives have been identified and investigated from cultures where belief in. reincarnation exist; but the vast majority of Moslems (Shiites excepted) do not believe in reincarnation, even in India. Twenty-six (7%) of the subjects of the 400 cases in India were Moslems in the present life or remembered having been Moslems in the previous life.
A change in religion from Hindu to Moslem (7 cases) or Moslem to Hindu (12 cases) occurred in 19 of these cases. In spite of discouragement from the parents or others in the community, the subjects continued to talk about previous lives and displayed behaviour that was unusual for the present circumstances but was appropriate for the previous life remembered.
Brief case reports are presented and various normal and paranormal hypotheses are considered to explain such behaviour. Each hypothesis has flaws; reincarnation seems best able to account for all features considered together.
Case of Naresh Kumar:
Naresh was born in February 1981 in the village of
Baznagar of District Lucknow, UP. His parents were
Guruprasad and his wife, Bishwana. The family were of
middle lower socioeconomic status and were Hindus.
About the age of one year, when he started to speak,
Naresh used to utter two words, "Kakori" (name of a place)
and "kharkhara" (local word Ifor a horse-cart). When he was about 4 years old, he gave details about a previous life. He said that he was carrying mangoes in his horse-cart when it collided with a vehicle and he died; he also said that he was a Moslem and lived in Kakori.
Naresh used to talk about a previous life whenever anyone
asked him in the village.
A Moslem Fakir called Haider Ali, who had dedicated his life to God, used to come to Baznagar every Thursday for alms. After Naresh started walking, he used to follow Haider Ali around the village. Naresh said that Haider Ali was his father and that he wanted to go with him.
Everyone in the village called Haider Ali "Baba" but Naresh used to call him, "Abba" (father). Haider Ali lived in Kakori with his family who belonged to the Sunni sect of Islam. He had married twice and had one son from his first marriage, three sons and seven daughters from his second. Mushir Ali was his eldest son from the second marriage.
Naresh was so insistent in his demands to be taken to Kakori that Bishwana decided to ask for Haider Ali's help, as he was a Moslem, and came from Kakori. Haider Ali advised her to take Naresh to a Mazar (grave of a Moslem Saint) so that. he would stop talking about the previous life. Naresh's parents did take him to the Mazar, but this did not help; Naresh continued to talk about the previous life and to insist on going to his previous house.
One day he even started going toward the road by himself. Eventually, Guruprasad decided to take Naresh, along with some other people from Baznagar, to Kakori.
Naresh is said to have led them to Mushir Ali’s house. On reaching the house, Naresh recognized several objects that had belonged to Mushir Ali, such as a cap and the contents of Mushir Ali's suitcase. He was also credited with having correctly recognized members of Mushir Ali's immediate family, as well as other relatives and friends. Naresh, when questioned, told them about the bank account that the family had when Mushir Ali died.
He also mentioned the name of a person who owed some money to Mushir Ali. (The family acknowledged this as true and added that the person in question had returned the money after Mushir Ali's death.)
On the basis of these and other statements Naresh was accepted as Mushir Ali (the son of Haider Ali) reborn.
Mushir Ali had hired a horse-cart and used to take vegetables and fruits to the market; he was the sole breadwinner of the family at the time of his death. On June 30, 1980 in the early hours of the morning, Mushir Ali was taking mangoes to the market in Lucknow in his horse-cart. He had gone a little more than 2 kilometres from Kakori when his cart collided with a tractor; he died almost instantly. He was 25 years old at the time.
Mushir Ali's family were economically no better off than Naresh's family. Mushir Ali's other brothers, when I met them in 1988, had grown and had their own embroidery business which improved their economic situation to some extent. Haider Ali was religiously inclined and devoted his remaining life to saying prayers for others.
He lived from alms given to him by persons who appre-ciated his piety.
Naresh's Unusual Behaviour: When Naresh was around 2 years old, he would assume the posture of kneeling down and saying Namaz (Moslem prayer). He would try to do it when he was alone and would stop when he noticed that others were observing him. Naresh also played at driving a horse-cart. He would tie a rope to a charpoy (cot) and push it and would make sounds as if driving a horse. He also spoke a few words of Urdu.
Naresh's Birth Defect: Naresh had a birth defect (a depressed area) near the middle of his chest, slightly on the right side. This corresponded to the fracture of the ribs of Mushir Ali that was reported in the post-mortem examination. (I shall not go into the details of birth defect in this paper because I have published a separate paper on this topic. Suffice it to say that this feature contributes important evidence to the case.)
Reincarnation: The hypothesis of reincarnation implies continuity of life. The features such as knowledge of personal events, continued interest in the religion of the previous life (in spite of discouragement from the parents and others), liking or attachments toward members of a family who belong to a different religion-all from a very young age-and presence of birthmarks and birth defects can all be most adequately accounted for by the reincarnation hypothesis. -(Nimhans Journal, April 1998, pp. 93-100)
Says Justice Iyyer, 'If one is not fanatically hostile to the thesis of rebirth there is no reason why the Pasricha inference should not be accepted'.
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