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Posts Tagged ‘Dr. Ian Stevenson’

Jim Tucker

You know that a book is important to me when I still have 15 pages left and I can’t wait to write about what I have read so far. I am a big fan of Dr. Ian Stevenson’s research and Jim Tucker’s work as well (see: Life Before Life). The late Dr. Stevenson worked out of the University of Virginia in the Division of Perceptual Studies where Jim Tucker continues his work on reincarnation. Drs. Stevenson and Tucker are the world’s leading authorities on children’s past-life memories along with Carol Bowman, who is a non-scientist studying the phenomena in depth.
Return to Life picks up on Dr. Tucker’s American reincarnation cases and offers several examples of apparent past lives lingering well into a current life. Typically, children start forgetting these memories at around age 5, but some remember key features of a past life well into adulthood. One of the stories recounted is quite well known already—the case of young James who remembered a life as a WWII pilot shot down over Iwo Jima—and is well documented in Soul Survivor, a book his parents wrote after documenting his case for many years.
One of the chapters is particularly interesting to me: those cases where there is little hard, objective evidence that connects one person to a previous personality but where the child (or adult) continues to exhibit behaviors, phobias and emotional reactions that are not easily explained by current life situations or childhood traumas. I fall into that category myself, and to this day struggle with emotions and reactions that don’t appear to originate in this life.
I have discussed this elsewhere in this blog, but I still have more to talk about when it comes to the topic of past lives. In my case, my childhood was remarkable for the ‘weird’ remarks I would make and the odd behavior I would display, for no apparent reason. Lately, I have been reinterpreting stories and memories from the past and wondering if my experiences had something to do with breakthrough memories from the past. All of this, of course, leads me to wonder what the ‘self’ really is, and what part of Kirsten has come back this time around. One of the children in the book explains it as having a different personality, but a same self. That might take me hundreds of pages of writing to unravel (sorry, Soulbank readers, but sometimes I just have to write it out!).
When I was around five years old, I remember feelings of terror regarding drug use (illegal drug use). Anytime someone tried to make me take a pill or give me a shot, I would lose my mind. This was especially difficult for me, since I underwent two major surgeries at age five for unrelated issues and was often forced to deal with prescription drugs. I also had asthma and spent a fair amount of my childhood attached to an inhaler and prescriptions for steroids. However, I did know that there were medicines that one had to take for illness and drugs that people took for fun or to alter their consciousness. The idea of taking or being forced to take a drug to alter my consciousness terrified me to the point of trauma.
When I discovered joints hidden at the bottom of a drawer (I was seven or eight at the time), I lectured my parents about drug use even though they had never discussed the topic with me and were shocked that I knew what a joint was. I was obsessed with marijuana plants, hating them intensely and trying to keep my parents away from them (they did have one on the deck of one of our many apartment buildings, and no matter how much they lied to me about what it really was, I KNEW it was a ‘bad plant’). The 1960s psychedelic culture created total panic in me, even though I was not directly exposed to it. My parents listened to Cream and The Beatles, and even though there were psychedelic elements to some of the music, it was not their interest and there is no good way to explain my trauma around a certain aspect of 1960s hippy culture.
My fear of psychedelic music, images or lyrics had to do with the fear of losing consciousness. I associated that kind of experience with death. I know that the 1960s were obsessed with alterations in consciousness, but as a four and five year-old, it was odd that I was in full panic mode over any alterations of my consciousness produced by certain music, sights or sounds. To this day, I suffer from severe anxiety over anything I ingest that I don’t feel is 100% tested and safe for me. I am terrified of any kind of drug; I don’t even take Tylenol without extensive soul searching and fear. In high school and college, I would drink alcohol to excess—there was no panic over that unless I started to feel like I was seriously altering my consciousness—but I would not touch any pill or illegal drug even though everybody around me had no such qualms.
Even now, falling asleep is scary because it involves alterations in consciousness. A threat to my conscious awareness can come in almost any form, but I struggle attempting to remain in control of my faculties and not drift off, never to return. I remember an incident at 15 that triggered a very old memory. I was watching “Major Tom,” performed by David Bowie, on our old television in the living room. It was 1980. As I watched him and listened to the song, I had an out of body experience and a profound alteration of consciousness that so terrified me that to this day, I cannot watch Bowie perform the song without profound feelings of fear. I felt that this music would, somehow, kill me or take me so far out of my normal, rational experience of life that I would be mad or drugged and not be able to return.
The fear of drugs seriously affected my friendships. I would cry if a friend smoked a joint. I would lecture fellow college students on the dangers of drugs and make myself an unwelcome guest at many school parties. Anything, even an aspirin, seemed to contain the horrendous possibility of a slow, downward spiral into unconsciousness. As I have written about before, I ‘knew’ the Haight-Ashbury district in San Francisco not from a tourist point of view, but from the standpoint of a drug addicted, teen-aged prostitute.
That, of course, is speculation. However, it fits with certain behaviors, automatic reactions and responses, emotional trauma and general life perspective that doesn’t make much sense unless I lived a certain kind of life in my distant, previous-personality past. There are other aspects to my life as a young adult that point strongly in the direction of the past life that I mention above, but the details are so personal and painful that I don’t wish to relive them in a blog post. The most I am willing to say is simply this: I knew what it felt like to prostitute myself for money and drugs without ever actually doing it. I would talk to myself about my life as a prostitute, the narratives rich with detail, yet I should not have known or understood the content of those narratives. I have repeated those stories for years, for decades, even.
As weird as that sounds, I know that my instinctual reaction of nausea, sadness and depression simply writing about it validates that it did happen, and not in my current lifetime. Psychologists are the enemy of reincarnation theories, since they would always say that the roots of this narrative are in my childhood, and that I repressed the memories that would lead me to understand myself a certain way. Of course, when an entire profession bases its authority on key evidence that the individual cannot, by definition, access—repressed memories resulting in unconscious behaviors—there is no way for me to claim my life as within my understanding. The mental health profession cannot prove their theory nor can I prove mine; but how many key aspects of our lives can we not prove yet know to be true? Most, I think.
My strongest evidence comes from the memories that I do indeed have access to, and no ‘logical’ explanation for. My highly precocious childhood and my abnormal understanding and knowledge of a world I never lived in is proof enough for me. In many ways, I am still struggling to overcome the legacy of that past life. I believe that it continues to traumatize me to this day, but since I can’t find a mental health professional who treats past life trauma (wait—I’m in L.A.—they are probably everywhere), I will continue to work on the details of this life the best way I know how: bringing these issues into the light.
Back to Jim Tucker’s book; I DID finish it as of this writing, and I have to say that I am slightly disappointed with the theories he proposes that explain reincarnation. It is common in the last several years to use quantum theory as a tool to understand everything anomalous, but dare I say we lay people might not understand quantum theory well enough to make such sweeping connections to phenomena such as reincarnation? Yes, it’s true that particles behave strangely in quantum physics, so much so that an observer is required to bring a result into reality; it is also true that particles can exhibit backwards causality, where an observer can determine in the present the outcome of something that supposedly already happened.
It’s fun to go in circles with quantum mechanics and speculate on what it means for consciousness, but until there is some definitive proof that consciousness is required in the observation process in order for a present reality to coalesce, I have to take all this as interesting but not necessarily compelling. OK, so Dr. Tucker does say that important figures in the field of quantum physics have stated that the conscious observer is necessary for the outcome of present reality, but I need to read the original sources in order to accept that. My fear, of course, is that I will not be able to comprehend the original sources at the depth necessary to be able to make any true statements.
Dr. Tucker admits that he is speculating based on some commonplace tropes in quantum physics (I am really tired of the double-slit experiment and Schrödinger’s stupid cat), but I keep coming back to a basic problem with the idea that the universe and everything in it does not exist without my conscious observation (or someone’s conscious observation). It sounds too much like solipsism, the notion that the individual creates his own reality with every act of observation, and therefore the moon is not there if I do not look at it. Dr. Tucker does address that briefly, but doesn’t satisfy my objections.
Maybe this sounds stupid and reduces my credibility, but this little story doesn’t seem to have a good answer for me: the other day, I was looking up at the balcony and I tripped over a clump of grass that I had no idea was there. I fell and was injured. I did not observe that clump of grass, but it was there nonetheless. This sounds a lot like the disagreement between Bishop Berkeley and Samuel Johnson, which goes like this:
Refutation of Bishop Berkeley
After we came out of the church, we stood talking for some time together of Bishop Berkeley’s ingenious sophistry to prove the nonexistence of matter, and that every thing in the universe is merely ideal. I observed, that though we are satisfied his doctrine is not true, it is impossible to refute it. I never shall forget the alacrity with which Johnson answered, striking his foot with mighty force against a large stone, till he rebounded from it — “I refute it thus.”
Boswell: Life
It appears that quantum physics is being used to prove the validity of what I see as sophistry: matter only appears to exist because we perceive it to exist. I don’t want to start walking down this long road of philosophical debate, because, frankly, it exhausts me. If the universe is a great thought, and our lives are successions of dreams, then there really is something pointless about existence itself, since it is not REAL (and here, drum roll please, is where I am supposed to ask ‘what is real,’ but let’s hold off for a moment on that one). Dr. Tucker disturbs me when he compares lives we live to dreams. He finds that metaphor most apt to understand our multiple incarnations, but for me the metaphor falls flat. Most dreams have very little in common with what it feels like to be alive in the world. He quotes a communicator through the famous medium Leonor Piper who, when asked what the afterlife is like, states that she was most shocked at how REAL it was, how everything had substance and weight. Reports on the afterlife via reputable mediums coincide on this observation; there is nothing vaporous, illogical, bizarre or contradictory in the afterlife. It seems just like a natural extension of this life.
Therefore, the extended comparisons to dreams don’t make much sense to me. If incarnations are us dreaming new existences, then it sounds like our lives are rather inconsequential. We are working out our spiritual development, but to what end? In which world? With what consequences? Dreams are experiments in reality that are not, in the end, real; dreams are psychological in nature when not precognitive, lucid or visionary or facilitating contact with the spirits of the deceased. Most dreams, probably 99% of them, are not indicative of a new reality but are rehashing our current one. No one can argue that most dreams feel like dreams, and that wandering around in the world of the awake is very, very different—very predictable, for one thing.
So while the dream analogy falls flat for me, I do understand why Dr. Tucker has to follow that route. If you accept that reality is created by the observer, you take away an external, objective world that forces people to interact and engage with challenging situations. If you believe that the world only exists as your projection of consciousness, then you run the risk of believing that you have no obligation to change it for the better, unless it’s to work on your personal, spiritual evolution. There is no suffering ‘other’ that needs you, just endless projections of you, everywhere you look. Take away the suffering other, all that which is NOT you, and you are left with a world saturated with your consciousness alone, your giant ego in search of self expression. It makes you God. And that makes me very, very uncomfortable.
I suppose that is the crux of the problem. These “we create the universe” theories turn the self into the Creator. Whether or not you believe in a Creator separate from you is not the issue; do you believe in anything that is not an extension of you? If you don’t, you’re probably two years old or a certain kind of scientist. I might have misinterpreted Dr. Tucker’s intentions or analyses here, and if I have, I hope he or someone who knows his work better than I do will set me straight.
We may not ever be able to “prove” reincarnation as scientific fact. I am dismayed by the fact that science is considered the ONLY way to prove an assertion. The statement “we live more than one life” can be proven beyond a reasonable doubt through other venues besides hard science. It can be proven using legal definitions of ‘beyond a reasonable doubt.” Once you have accumulated enough anecdotal and circumstantial evidence that it becomes preposterous to reasonably believe anything else, you can declare your case proven for the vast majority of the population. Why is it that we are so obsessed—especially in the study of the so-called ‘paranormal’—with proving via the scientific method something which hard science CANNOT EVER ACCEPT AS PROVEN?
The blessings of neuroscience or psychiatry will not be forthcoming. We can use their language and their methods to explore issues of continuation of consciousness, but we are not going to be invited to their awards ceremonies or ever find a place at their table.
That does not change the fact that reincarnation is the closest theory that fits the truth of so many people’s experiences. It does not change the truth of my life or the truth of the lives that I lived before, or the reality of the lives I have yet to live.
–Kirsten A. Thorne, PhD
Kirsten with glasses

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Maria marin

I was listening to “Maria Marin Live” (forgive the lack of accents; not sure how to add them here!) on AM 1020, as is my custom after my last class on Tuesdays and Thursdays. She pulls no punches and forces her callers to be direct, honest and sincere. Woe betide you if you can’t make your point or you’re full of B.S.; she will call you on it. I’m not sure how many of my readers listen to talk radio in Spanish, but I recommend you listen to what she has to say if you understand Spanish.

The topic of one of her recent shows concerned life after death, or more specifically, what her callers believe happens after death. There were those who had the quick answer, “you go to Heaven to be with God,” but when pressed on the details, became utterly incapable of providing any realistic descriptions or scenarios. Others, of course, said that nothing happens; and the majority stumbled around attempting to answer the question without the Heaven or the nothingness explanation, only to find themselves impaled on their own uncertainty. Ms. Marin did not provide them an easy out; she pressed them relentlessly to answer the question in a specific and meaningful way. When they couldn’t do it, she moved on to the next person.

I found myself in something of a panic, imagining that I was one of her callers and I had been pressured into answering the question. Even though this topic is my area of research and interest, there is NO WAY to spit out a quick answer to the question, ‘what happens after you die’. I realize that those who have had a near death experience might be able to answer this with the typical imagery: the tunnel, the white light, meeting relatives who have passed on, the life review, the inability to cross a certain boundary between life and death, and the final (usually unwanted) return to the body. However, this describes a transitional state between life in the flesh and the life of consciousness, not what happens after actual, physical death.

No one can answer definitively, since no one has died 100% in the flesh and returned to talk about it except Jesus, and well, there are some issues there, as well. My experience tells me that while there is no quick answer to the question, there is–at least–a concept that we can hold onto when forced to answer questions about life after death. In terms of scientific research, nowhere is there better evidence for the continuation of life than in the work of the late Dr. Ian Stevenson from the University of Virginia. His work on the past lives of children from around the world is legendary; I’ve discussed it extensively in other blog posts. What his work points to is that ‘life’ after ‘death’ is about the transference of consciousness from one body to another.

The best evidence points to the indestructibility of the conscious mind, spirit or soul (I do not think that these terms are interchangeable, but the differences between them are the subject of another post). It doesn’t disappear, but finds another body through which it expresses a self. How this happens is pure speculation, but it must happen at some point in fetal development. I remember my sister telling me–and she is nothing if not a skeptic–that she felt the precise moment when a spirit ‘jumped into’ my nephew while in the womb. He was pure potential and suddenly became a personality. This personality was, in his case, external to him and perhaps had nothing to do with our family and genetics at all.

Consciousness finds a way to continue, whether it be through reincarnation or through some other mechanism, such as inhabiting another dimension or alternate universe as posited by some quantum theories. One of these alternate dimensions of reality might look and feel much like the Heaven that the faithful expect to experience. Many Eastern religions posit the twin existence of soul and spirit, each living out separate existences as the same personality: the “spirit” continues to reincarnate with limited or absent memories of the previous existence, and the “soul” inhabits a timeless dimension where the expected rewards and/or punishments are experienced as expected. Some quantum theories posit that there are infinite versions of us in infinite universes, so that when one of us dies in one world, we simply skip over to another and pick up our lives there, either in the ‘present’ moment or a past or future moment.

It doesn’t work to think of time as important to consciousness after death, since it is a biological concept useful to understand what we perceive as forward movement towards a goal, but it is not an independent entity necessary to understand reality (at least as far physics is concerned–time could just as easily move backwards as forwards, and we only need the ‘arrow of time’ for formulas concerning entropy, which some physicists think doesn’t exist as an independent measure of anything, anyway). You can see why, by now, there is no way to answer Maria Marin’s challenge in a one-minute phone call. When you are discussing issues concerning consciousness–that great mystery–it doesn’t make sense to explain exactly what will happen, since that requires us to know exactly how our minds will perceive reality when we are no longer dependent on a brain or a body to filter and limit our experiences.

Since Ms. Marin requires total honesty, I will say this: I am afraid that the best evidence points to a recycling of consciousness that does not involve karma, reward, Heaven or eternal rest. It seems that our personalities are transferred to another human being, and we drag our baggage along into another life–whether in the form of unconscious trauma or conscious memories. I do think there is room for spiritual evolution from life to life, but that is not the same concept as karma or reward. Our suffering in one life might purify us and lead us closer to God, but it certainly doesn’t mean our next lives will be easy, fun, interesting or rewarding. The most spiritually evolved person might appear to have the worst material circumstances.

For what it’s worth, that’s my answer to Ms. Marin, if I had called in. We come back, again and again, working towards a nobler, more refined relationship with God. What that looks like for each individual is unknown. So, I take my last breath, I might have a transitional period where I’m in the Light and meet up with those long gone, and then I probably black out or go to sleep and wake up screaming, inhaling that first breath again, remembering or not that I was here before, and here I go again.

Yours on the journey,

Kitty Soul bank Post

–Kirsten A. Thorne, PhD

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