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Metaphysics & Psychology

Birthmarks and Reincarnation

Originally published in: Explore Vol. 11, Issue 1, p1–4 (PDF)

After your death you will be what you were before your birth. [1]
— Arthur Schopenhauer

Birthmarks are common, occurring in up to 80 percent of infants.[2] Many fade with time, while others persist. Parents in Western cultures often refer to them as angel kisses, stork bites, or other cute terms that are intended to diminish the concern of the affected child.

There is widespread gender bias about the origins of birthmarks. In many parts of the world, they are believed related to the thoughts and actions of the mother. They are called voglie in Italian, antojos in Spanish, and wiham in Arabic, all of which translate to “wishes,” because of the assumption that birthmarks are caused by unsatisfied wishes of the mother during pregnancy. For example, if a pregnant woman does not satisfy a sudden wish or craving for strawberries, it is said that the infant may bear a strawberry birthmark; if she desires wine and does not satisfy the wish, a port-wine stain birthmark may result; if the desire for coffee is not satisfied, cafe au lait spots my result.[3] In Dutch, birthmarks are called moedervlekken, in Danish modermaerke and in German Muttermal (mother-spots) because it was thought that an infant inherited the marks solely from the mother.[2] In Iranian folklore, it is said that a birthmark appears when the pregnant mother touches a part of her body during a solar eclipse.2 Some beliefs hinge on “maternal impressions” — birthmarks and birth defects appearing when an expectant mother sees something strange or experiences profound emotional shock or fear.[3]

Children Who Remember Previous Lives

Birth and death are not two different states, but they are different aspects of the same state. There is as little reason to deplore the one as there is to be pleased over the other.[4]
— Mahatma Gandhi

The late Ian Stevenson (1918-2007), who was Carlson Professor of Psychiatry and Director of the Division of Personality Studies at the Health Sciences Center, University of Virginia, investigated thousands of children who, about the age of two, begin making comments suggesting a previous life.[5] In many of these cases, birthmarks and physical deformities in the child correlated with events in the alleged former life. For instance, malformed fingers corresponded to the amputation of fingers from a sword in a remembered lifetime; a birthmark corresponded to the entry and exit wounds of bullets in the remembered personality; congenital constriction rings in the legs of an individual mirrored being bound by ropes in a previous existence; the congenital absence of the lower leg corresponded to an accidental amputation of the leg in the previous personality; various birthmarks corresponded to burns, knife wounds, and various other traumas occurring in the life of the remembered individual.

In addition to memories, birth defects, and birthmarks, Stevenson believed specific behaviors might be carried over from life to life. For example, he found that children often experience phobias consistent with the mode of death of the remembered personality. A child remembering a life that ended in drowning might be afraid of being immersed in water. One who recalls a life terminated by a shooting might demonstrate a phobia for guns and loud noises. If death involved an auto accident, the child might be phobic of cars, buses, and trucks. These phobias often begin before the child can speak, and there may be no obvious factor in the family that might explain them.

Philias also occur. These may take the form of a desire for particular foods not eaten in the subject’s family or for clothes that are entirely different from whose worn by family members. For example, there might be craving for tobacco, alcohol, and other drugs the previous personality was known to use, although they are tabooed in the current family.

Some subjects show skills they have not been taught or have not witnessed, which the remembered personality was known to possess.

Experimental Birthmarks

If reincarnation is a useful biological idea it is certain that somewhere in the universe it will happen. [6]
— Kary Mullis, Nobel Prize in Chemistry, 1993

Stevenson coined the term “experimental birthmark” to describe a custom found in several countries in Asia. In this practice, the body of a dying or recently deceased person is marked with a substance, most often soot, in the belief that if the individual is reborn the infant’s body will bear a birthmark corresponding to the placement of the mark on the deceased — a death mark becoming a birthmark. The mark on the body serves as a kind of bar code confirming identity through time. Stevenson found that this custom was widespread in Asia, particularly in Thailand and Myanmar (Burma). In the 1990s, he reported 20 such cases.[5] [7]

Psychiatrist Jim B. Tucker, who now occupies Stevenson’s position at the University of Virginia, and psychologist H. H. Jurgen Keil, of the University of Tasmania, have reopened this line of research. In 2013 they reported 18 cases of experimental birthmarks — 13 in northeastern Thailand and five in Myanmar.[8]

Two Cases

I started out really young, when I was four, five, six, writing poems, before I could play an instrument. I was writing about things when I was eight or 10 years old that I hadn’t lived long enough to experience. That’s why I also believe in reincarnation, that we were put here with ideas to pass around. [9]
— Willie Nelson

Let’s take a look at examples from the seminal paper on experimental birthmarks by Tucker and Keil.

Five years after her maternal grandfather died at age 59, Ning (not her real name), a girl, was born with an unusual birthmark in Loei province in Thailand. The birthmark carried special significance in Ning’s family. At the time of her grandfather’s death, one of his daughters decided to mark his body about two hours after he had expired in order to determine if rebirth occurred. She scraped soot from the bottom of a rice pot with her index finger and made a black mark above the deceased man’s right lateral ankle.

The daughter doing the marking, Ning’s aunt, made a mental wish that her father would take the mark with him should he be reborn, as a sign he had been reincarnated. Following her father’s death, Ning’s mother, a sister of the woman who marked the body, dreamed more than ten times about him shortly after he died. In the first dream he told her that he wanted to live with her family again.

Ning’s birthmark was a flat, hyperpigmented nevus on her outer right lower leg. It was in good agreement with the location of the mark her aunt made on her grandfather’s body.

Had the grandfather reincarnated as Ning, or was the correspondence of the marks a coincidence? Gender crossovers at rebirth are considered common in cultures that believe in reincarnation. Sometimes the ostensible reincarnated individual will speak of a former life as the deceased person, but Ning said very little that could be construed as a previous existence. One possible link, however, was that she vigorously opposed her mother’s interest in gambling; the grandfather had also criticized his daughter’s gambling habit. Another behavior of interest was that Ning stood while urinating approximately half of the time. Other cases have been reported in which girls who urinate while standing up claim to remember previous lives as males.[18]

Another case reported by Tucker and Keil involves not one but two experimental birthmarks. Mya (not her real name), a girl, was born outside of Yangon, Myanmar, and raised by her maternal aunt and her husband. Her maternal grandmother had died of kidney disease at 68, nine years before Mya was born. About 2 hours after she died, her daughter, Mya’s aunt, made two marks on her body with soot — one on the lateral surface of the left leg just proximal to the ankle, the other on the medial surface of the right leg on and distal to the ankle.

Before Mya’s mother became pregnant with her, she dreamed three times that her mother said she wanted to come live with her. Mya’s mother initially said no, but the grandmother became more insistent and her mother eventually said, “As you wish.” She became pregnant one month later. When Mya was born, she had birthmarks corresponding to the two marks made by her aunt on her grandmother’s body. She had no other birthmarks, and neither did her two brothers.

At about 18 months of age, she began speaking about a variety of personal idiosyncrasies, habits, and events suggesting her deceased grandmother. Among these was one habit of particular interest to her family. She would eat with one leg hiked up in her chair. She and her grandmother were the only two in the family to do that. This, and a variety of additional memories she could seemingly not have invented, as well as the two birthmarks, convinced the mother and other family members that Mya was the reincarnation of her grandmother.

Problems With Conventional Explanations

A little while, a moment of rest upon the wind, and another woman shall bear me.[10]
— Kahlil Gibran

Only 30 to 50 percent of birth defects can currently be explained by genetic abnormalities, teratogens such as thalidomide and alcohol, and infections such as rubella.[11] This leaves 50 to 70 percent in the “cause unknown” category. Moreover, geneticists can’t tell us why one fetus and not another is affected, nor why a birth defect takes a particular form, nor why a birthmark occurs at a particular place. In contrast, reincarnation, if real, provides a reason why a particular defect or birthmark occurs in one individual and not another, where it occurs on the body, and the shape it takes.

Genes, in Stevenson’s view, are being asked to explain far more than they are capable of. They provide instructions for the production of proteins, yet they give us almost no knowledge about how proteins and other metabolites become organized into cells and the complex organs that make up our bodies. These limitations are not widely admitted. As Stevenson says, “Some geneticists are not modest in assuring us that they will in due course supply all the information we need to understand embryology and morphology. This amounts to a promissory note with no immediate cash value, and in the meantime we are free to consider the possibility of other contributory factors,”[12] such as reincarnation.

What Difference Does It Make?

I died as a mineral and became a plant,

I died as a plant and rose to animal,

I died as an animal and I was Man.

Why should I fear? When was I less by dying?[13]

— Rumi, 13th century Persia

What difference would it make if reincarnation were accepted? The most important consequence, Stevenson believes, would be the recognition of the duality of mind and body. “We cannot imagine reincarnation without the corollary belief that minds are associated with bodies during our familiar life, but are also independent of bodies to the extent of being fully separable from them and surviving the death of their associated body [and at some later time becoming associated with another body]”[14]

In saying this, Stevenson declares himself a proponent of interactional dualism, an idea that has an ancient history. Two of its most lustrous recent proponents were William James, the father of American psychology, and the Nobel Prize-winning philosopher Henri Bergson. The main idea of interactional dualism is that the brain and consciousness interact, but are not the same. The brain processes sensory stimuli and affects the content of consciousness, but it does not “make” consciousness, contrary to assumption of most neuroscientists. How mind and brain actually interface with one another remains a mystery and “is part of the agenda for future research; but that is equally true of the claims confidently made by many neuroscientists who assert that minds are reducible to brain activity.”[24]

If dualism is accepted as a requirement for reincarnation, where do minds exist while waiting to take on another terrestrial existence? “I believe that we are obliged to imagine a mental space that, necessarily, differs from the physical space with which we are ordinarily familiar,” Stevenson states. “I think that introspection can show that our thoughts occupy a mental space distinguishable from physical space, even while we are alive….[This] mental space where discarnate personalities might exist … has already been … described in considerable detail by several philosophers familiar with the evidence of the phenomena now called paranormal.” Stevenson believes that thoughts and mental images might abound in this space, and some might be reincarnated. These diathanatic (“carried through death”) qualities might include cognitive information about the events of a previous life, a variety of likes and dislikes, and, in some cases, residues of physical injuries or other markings of the previous body. The intermediate vehicle carrying these qualities he designates as the psychophore, meaning “mind-carrying.”[15]

The information that is carried over, however, does not come through in its original detail but is much attenuated. This is true not just of thoughts but of physical phenomena as well. Thus, “The baby’s body shows marks or defects at the sites of these [previous] wounds, but not the wounds themselves (except for occasional minor bleeding or oozing of fluid).”[16] Birthmarks and birth defects are therefore not exact reproductions of bleeding wounds, but can be considered “mental scars” of such wounds affecting the previous body.

In Search of Mechanism

Don’t grieve. Anything you lose comes round in another form.[13]
— Rumi, 13th century Persia

How might experimental birthmarks — a dab of soot on a corpse — be transferred from a deceased individual to a newborn?

The concept of maternal impressions or maternal suggestion is often offered as an explanation. It relies on the mother as intermediary: she sees the experimental birthmark, which makes an impression in her mind, and this is somehow transferred to the developing fetus. Some suggest that this process may be similar to that of hypnotic suggestion, in which highly hypnotizable subjects can develop blisters, stigmata, or other specific and localized skin reactions. Although these hypnotic phenomena are well known, the mechanism underlying them is obscure. As Tucker and Keil state, “As for experimental birthmarks, the question of how the suggestion of a birthmark in a mother’s mind would be transmitted to the skin of the fetus remains unanswered, but so does the question of how a suggested injury is transmitted to the skin of a hypnotized subject.” In other words, there is plenty of ignorance to go around; it isn’t limited to the possibility of maternal impressions. For Tucker and Keil, maternal impressions are not inconceivable. They say, “While the psychosomatic mechanism for such a process remains unexplained, we now know, of course, that some substances can cross the placenta, and we have evidence that at least in a general way a mother’s emotional state can affect the fetus.”[17], [18], [19]

But even if maternal impressions are transferrable to a fetus, this could not explain all the 18 cases of experimental birthmarks reported by Tucker and Keil, because mothers actually saw the experimental birthmark in only five of the eighteen cases. The mother heard, or may have heard, of the markings in eight others, but in at least two of these they did not know the site of the markings. In at least five cases the mother did not even know the deceased had been marked.[8]

What are other possible explanations? Tucker and Keil suggest that experimental birthmarks may represent “a phenomenon of consciousness.” They consider two types. In one, the prayers, wishes, or intentions of the mourning family might exert physical effects in the fetus, causing the development of a birthmark in the newborn that corresponds to the marking of the deceased. The ability of intentions to alter physiological processes in others has been demonstrated in many studies in both humans and nonhumans.[20], [21], [22] And, these authors note, there are “more than 800 experiments in the parapsychological literature suggesting that consciousness can affect random physical systems.”[23] Even so, we are still groping for an explanation. Tucker and Keil: “Even these provide little basis for the idea that a prayer at a funeral could influence the fetal development of a child born months or years later, but they suggest the possibility should not be rejected out of hand.”[23]

“The second consciousness-related possibility,” say Tucker and Keil, “involves what the villagers believe: that there is a continuation of the consciousness of the deceased individual in the child born with the birthmark. While this possibility may be the most speculative, it should be noted that Stevenson collected more than 2500 cases of children who appear to remember previous lives5 and more than 200 cases of children with birthmarks that correspond to wounds or other marks on the body of the identified previous personality.[7] Taken in that context, the six cases in our series in which the child made statements related to the life of the deceased individual indicate that this explanation warrants consideration…. Whether these cases represent a psychosomatic phenomenon, a consciousness-mediated one, or some other process, they at least deserve more study.”[23]

The Most Important Question

He had a thousand-year-old stare.[24]
— Louise Erdrich, The Antelope Wife

The question of the survival of bodily death deserves our sincerest consideration. As Stevenson observed, “It has been wisely said that the question of a life after death is the most important one that a scientist — or anyone — can ask.”16 And to critics who tiresomely screech that this question should be ignored because we can never know the answer for sure, Stevenson said, “I believe it is better to learn what is probable about important matters than to be certain about trivial ones.”[25]

For millennia, the primary evidence favoring the survival of bodily death, which involves the extension of consciousness in space and time, was anecdotal. In our era, however, the tools with which we have objectively explored this possibility are formidable. These techniques make it possible to buttress experience with experiment. As a result, several lines of evidence now reveal a dimension of consciousness that is nonlocal with respect to space and time, as I have described in One Mind: How Our Individual Mind Is Part of a Greater Consciousness and Why It Matters.[26] Several areas of consciousness research, including remote viewing, ganzfeld studies, precognition/presentiment, and psychokinesis, have yielded positive results in hundreds of experiments demonstrating odds against chance in each of these areas of more than a billion against one.[27]

To put it bluntly, we now know that minds can do things brains cannot do. Minds, these experiments tell us, are not bounded. They are not limited, confined, or localized to specific places in space such as brains and bodies, nor are they localized to specific moments in time such as the present. Minds behave as if they are spatially and temporally nonlocal, therefore infinite in space and time, because a limited nonlocality, we must always remind ourselves, is a contradiction in terms.

The image of consciousness that has arisen from these careful, copious, and replicated experiments is that nonlocal minds are temporally infinite, therefore eternal and immortal. While the evidence for nonlocal mind does not confirm or endorse any specific instance of reincarnation, it is cordial to the possibility because it demolishes the prohibitions that materialistic science has erected forbidding the survival of consciousness following physical death.

Humans throughout history have diligently sought to demonstrate reincarnation. One way, we’ve seen, is by marking a dying or deceased body with soot and observing whether the mark reappears on a subsequent newborn as a birthmark at the same location. If the “birthmarked” child begins to recall events in the “deathmarked” individual’s life that could not be known through normal means, the significance of this sequence of events increases. Although inconclusive, I admire this approach; it is simple, ingenious, noninvasive, and about as low budget as can be imagined. This ancient, sooty method deserves our respect, because it points in the same direction as modern research: the indestructibility of consciousness through time.

Voltaire observed, “It is not more surprising to be born twice than once.”[28] He realized that the marvel is consciousness itself, not how many turns it makes on the wheel of life.

References

[1] Schopenhauer A. Quoted in: Searchquotes.com. Accessed 2 April, 2014.

[2] Birthmarks. Babycenter.com. Accessed 4 April, 2014.

[3] Birthmark. Wikipedia. Accessed 1 April , 2014

[4] Gandhi M. Quoted in: Searchquotes.com. Accessed 8 April, 2014.

[5] Stevenson I. Children Who Remember Previous Lives: A Question of Reincarnation (Revised Edition). Jefferson, NC: McFarland; 2001.

[6] Mullis K. Quoted in: Brainyquote.com. Accessed 2 April, 2014.

[7] Stevenson I. Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects. Westport, CT: Praeger; 1997.

[8] Tucker JB, Keil HHJ. Experimental birthmarks: new cases of an Asian practice. Journal of Scientific Exploration. 2013; 27(2):269-282.

[9] Nelson W. Quoted in: Brainyquote.com. Accessed 2 April, 2014.

[10] Gibran K. Quoted in: Goodreads.com . Accessed 2 April 2014.

[11] Stevenson I. Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects. Westport, CT: Praeger; 1997: 3.

[12] Stevenson I. Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects. Westport, CT: Praeger; 1997: 180.

[13] Rumi. Quoted in: Goodreads.com. Accessed 2 April, 2014.

[14] Stevenson I. Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects. Westport, CT: Praeger; 1997: 181.

[15] Stevenson I. Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects. Westport, CT: Praeger; 1997: 181-3.

[16] Stevenson I. Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects. Westport, CT: Praeger; 1997: 182.

[17] Tucker JB, Keil HHJ. Experimental birthmarks: new cases of an Asian practice. Journal of Scientific Exploration. 2013; 27(2):280.

[18] Glover V. Maternal stress or anxiety in pregnancy and emotional development of the child. British Journal of Psychiatry. 1997; 171: 105-106.

[19] Lou HC, Hansen D, Nordentoft M, Pryds O, Jensen F, Nim J, Hemmingsen R. Prenatal stressors of human life affect fetal brain development. Developmental Medicine and Child Neurology. 1994; 36: 826-32.

[20] Dossey L. Reinventing Medicine. San Francisco, CA: HarperSanFrancisco; 1999: 37-84.

[21] Dossey L. Healing research: What we know and don’t know. Explore (NY). 2008; 4(5): 341-352.

[22] Braud W, Schlitz M. A methodology for the objective study of transpersonal imagery. Journal of Scientific Exploration. 1989; 3(1), 43-63.

[23] Radin DI, Nelson RD. Evidence for consciousness-related anomalies in random physical systems. Foundations of Physics. 1989;19: 1499-1514.

[24] Erdrich L. Quoted in: Goodreads.com. Accessed 2 April, 2014.

[25] Stevenson I. Quoted in: Michael Schmicker, Best Evidence. New York, NY: Writers Club Press; 2000: 223

[26] Dossey L. One Mind: How Our Individual Mind Is Part of a Greater Consciousness and Why It Matters. Carlsbad, CA: Hay House; 2013.

[27] Schwartz SA. Crossing the threshold: nonlocal consciousness and the burden of proof. Explore (NY). 2013; 9 (2): 77-81.

[28] Voltaire. La princesse de babylone. In Romans et Contes. Paris; Editions Garnier Freres; 1960: 366

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Metaphysics & Psychology

Man is able to induce controlled hallucinations without psychotropic substances

The human brain is so cunningly designed that accidental damage or malfunctions in the neural network can generate large-scale effects that do not harm a person, but, on the contrary, deliver a lot of new sensations. 

We are talking about hallucinations, influences on the sensory system, which stem from the inside of the brain itself. Modern technologies make it possible to purposefully launch such reactions without harm to humans.

The technique of guided hallucinations is based on the Ganzfeld effect, which states that when the brain receives a powerful stimulating signal in only one area, it automatically begins to “think out” signals in other areas. 

For example, if you peer into the darkness and listen to white noise, the brain draws an imaginary picture, although the eyes do not receive a single photon of light. And if you run noise on the screen in absolute silence, the brain will complement them with sound hallucinations.

Hallucinations

One interesting experiment with guided hallucinations was conducted by TV host and inventor Derek Müller, who locked himself in an anechoic and completely darkened chamber for 45 minutes to conduct a sensory deprivation experiment. 

His brain, which at once lost 90% of the signals from the outside world, remained fully functional, and Derek did not go crazy. Moreover, in the absence of external stimuli, he began to feel the subtlest vibrations of his heart and the flow of blood through the veins. 

It was not a hallucination, it was just that the brain switched to processing the signals that remained at its disposal, amplifying them and presenting them in the form of sensations understandable to the mind.

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Metaphysics & Psychology

Angels showed the End of the World to a child from Indonesia?

In early October, on many eschatological and conspiracy sites (The End Times Forecaster , 444prophecynews.com), a video was posted by a girl named Jacqueline, who lives in South Africa. The video tells that on September 16, in some altered state of consciousness, similar to a lucid dream, Jacqueline was given a warning: on October 10, 2020, there will be some kind of nightmarish geological catastrophe – either a volcanic eruption, or an earthquake. 

Jacqueline does not specify where the catastrophe will occur, but immediately after the volcanic eruption, she saw President Trump in Washington and the destruction of the Washington Monument with fiery stones falling from the sky. The full text of Jacqueline’s video was posted on the forum and can be viewed at the link, but her revelation itself is not very informative. It is only clear that on October 10 something may bang, and very strongly. Another thing is much more interesting. 

Since Jacqueline was shown truly creepy things, she, like anyone in her place, doubted that all this was true. However, she noticed that in her dream, before the horror broadcast began, she was shown a calendar on which she read the KIMIKO inscription.

“Kimiko” is a popular Japanese female name that literally means “wonderful unusual child”, so Jacqueline decided: if she got it right, then she needed to look for a girl from somewhere in Japan who would kind of hint at her deciphering what was shown in her dream. 

Kimiko was never found, but another girl named Catherine was found. She lives in Indonesia, is in 4th grade and is 9 years old. Jacqueline had her dream on September 16, and on September 18 some angels took this Catherine to heaven in a dream and showed her what would be on Earth in the very near future. 

According to Catherine, everything will begin on October 10, 2020, when some kind of catastrophe occurs – a catastrophe, most likely of a geological nature. Buildings will collapse and coastal cities will suffer from terrible tsunamis. At the same time, a terrible rain will pour, which in some regions will flood buildings up to the fourth floor. Thunder will thunder in the sky, which is 10 or even 20 times stronger than ordinary thunder, and after the thunder, hail will fall the size of a car windshield. But besides the hail, all the planes located there fall from the sky. 

However, the End of the World will not happen as life goes on and Trump wins the US election. After that, Israel will begin to restore the Temple, but they will not have time, since a war will start around. At this moment, the Earth will face unprecedented catastrophes.

A huge new planet will appear in the sky and the atmosphere will take on a reddish tint. It will get hotter. H achnut erupting volcanoes, and terrifying winds will become commonplace. And further, in the region of the Bermuda Triangle, a hole is formed in the lithosphere, and armada of some strange flying machines will appear from there. On TV they will say that these are good aliens. 

In parallel , a total vaccination will take place on Earth, after which people who have received the vaccine will be endowed with some unthinkable ability to communicate with their gadgets – phones will show them everything at the click of a finger and connect to subscribers with the power of thought. But happiness will not last long, because then the skin of the vaccinated will begin to turn green and many will be covered with ulcers. Further, these people mutate into a kind of zombie who will engage in cannibalism and those who have not taken the vaccine will become their preferred food. And for those who will not be eaten by mutants, aliens will chase in their flying cars, kidnap, throw bombs at them and burn them with rays. 

Finally, to top it all off, mutations will affect flora and fauna. So, insects will become gigantic, and algae will begin to crawl ashore and whoever gets into their nets will be devoured. Mutations will affect birds, jellyfish, and the rest of the fauna. Dinosaurs and real fire-breathing dragons will appear, which will fly everywhere and pour fire on everything. 

In general, the girl tells something that is impossible to believe – no reality can stand that. However, the probability that reality is real, according to estimates of the theory of probability, is no more than 50%. That is, we live in the Matrix with a probability of 1/2, although nothing can be proved / disproved somehow. But if we take into account various strange quantum effects and other miracles, then the probability of the Matrix is ​​already seventy percent and 30% remain for a flat / round Earth, for the rest of “natural science”. Therefore, maybe we are now on the eve of the reboot of the Matrix, during which we will begin to load characters from other entertaining games. 

It is possible, of course, that all these stories were invented by her mother, but similar stories are told by other children, and even adults, who were thrown either somewhere into the astral plane, or into the next world, or generally into the deepest warp. Different, unrelated people cannot tell the same tale. Therefore, most likely this is not a fairy tale and there is something in all this. But what – here we do not know, so we just have to wait and see. 

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Metaphysics & Psychology

Clinical death helped the inveterate egoist to change his attitude towards life. He is grateful for this experience

William F. did not live the most righteous life. His selfish, authoritarian behavior caused a lot of suffering to the people around him, especially his wife. And it is not known how his marriage would have ended if one day William had not had an accident.

On that fateful day, November 6, 2019, a man was riding a motorcycle and crashed into a truck as it changed lanes. William tried unsuccessfully to get out from under the heavy truck, as his helmet got stuck under the front axle of the car.

A policeman was the first to come to help, then an ambulance arrived. The motorcyclist was evacuated by helicopter to the hospital. The man in the helicopter told William not to sleep, but he collapsed into unconsciousness.

What William saw in oblivion made a strong impression on him and changed his future life.

xusenru / pixabay.com / Pixabay License

William’s near-death experiences

The next thing I remember happened on a large field. There was a fence about 100 meters away from me. There was a black hole in the fence on the other side of the gate.

I was drawn to the gate. The closer I got, the more love and warmth I felt, the more selfishness and bad feelings went away.

When the gate was about five steps away, and I was about to open it, someone’s hand stopped me, grabbing my forearm. Looking at this man, I noticed a few more.

– You need to stop. I watched you for a long time, son, you made a lot of mistakes. Do you know where you are? The man asked.
“I’m not sure,” I said, looking around.
“You are dead,” he said.

I panicked.

“You’re scared,” he remarked.
– No.
“Then [during your life] you were always afraid of it for no reason,” he said softly. I nodded in agreement, and our dialogue continued.
– Do you feel that everything is under your control?
“I don’t know… no.
– You have never controlled anything in your life. It’s an illusion …
– Yes, you’re right, – I nodded again.
– You are given a choice that many do not have. God gives you a choice: come back and correct your mistakes, or you can go through the gate. If you enter this gate, all the regrets of life will torment your soul until you are given another chance. It will feel like eternity.

I still have regrets about my past life, ”he added after a pause. – If you come back and do not start working on yourself to become better, if you do not find happiness in the righteous way, you will always remember and crave the feeling that you are experiencing in this place now, but you will not get here again.
When you return, recover, heart and mind will be restored. You are given something great … But you understand that God already knows your choice.

Then he looked at me and asked:

– What are you going to do?
“I’ll be back,” I replied.

At that moment, the feelings that gripped me were gone, and I let go of the gate.

“See you again very soon,” he said at last.

Then I woke up and saw my mother. I told her that I was back for good and that I would not go anywhere. She had a tired face.

“You’ve been in a lot of pain,” she said.

I said that everything would be all right with me, and told that I saw Him. She clarified who exactly. I replied that I did not know for sure, but they gave me a second chance. Mom laughed and said that probably my grandfather kicked me in the ass to bring me back here.

William’s life has changed

William underwent several operations, but the doctors said that physically he would not be the same. Among other things, the man had to learn to walk again.

About a month after the accident, thoughts of the pain inflicted on his loved ones and loved ones flooded into William, so he focused on correcting the mistakes of the past and changing his future.

Five months later, William was walking without limping. Now she runs for several kilometers, and the only evidence of an accident is scars.

The biggest proof of the reality of what he saw during clinical death is a complete change in himself, says William.

haomao57 / pixabay.com / Pixabay License

“I saw mistakes, especially in my relationship with my wife, and I understand things that I didn’t understand before. It is strange to think that someone was watching my life from a distance and knew about my actions. If I had not changed, I would have yearned for death. “

“I used to have sociopathic tendencies and no empathy. I have never felt guilt or remorse. Now I am selfless and empathetic, I feel the emotions of others, and it is overwhelming. I know how people feel just by looking at them. This is a kind of intuition.

Remorse and guilt help me re-evaluate the past. I also notice that when I do something instinctively, in the old way, I realize it and I can stop. “

“People believe when I share my experience because they see a big change in me.”

Source: NDERF

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