KANU MAMA DTR CRSS DEC 21
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CLA WITCON SIVA
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Choiceless Awareness, a term popularized by Jiddu Krishnamurti, an Indian philosopher and writer. They were talking about Brahmam, Atma, sat-chit-ananda and the like and how everything in this world tends to be an illusion, Maya.
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CLA ONLY AFTER NECY AXN
Choiceless Awareness as a concept is quite intriguing, but as social beings can one sincerely be without a thought, idea or opinion? Choiceless awareness could serve us well, when we learn to observe the happenings in our immediate environment (low energy events and negative vibes of the people around us) without prejudice or condemnation. Times like this, choiceless awareness can be a way of finding peace in the midst of unnecessary drama. But when the sense of Self is threatened, one can’t remain choiceless. If Nelson Mandela had simply chosen to observe and remain choiceless, he wouldn’t be revered today for the great soul that he is.
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KS
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ANIMALS IN ETERNAL NOW
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KY KECHARI MUDRA
TRUE KECHARI MUDRA
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LM
Yogiraj used to say that it is imperative for everyone to still the mind. If the mind cannot be stilled, sadhana cannot be practiced, the worldly actions also cannot be accomplished in an immaculate manner. A person becomes inhuman because Prana is dynamic and the mind is kinetic. Since the breathing motion is external, the mind is externally oriented. When the breathing motion becomes internal through yoga action, the mind becomes internally oriented and still. Through the still mind, the subtlest of the subtle eternal existence of God can be ascertained. Therefore He would advise everyone to practice Sahajakarma of Rajayoga in the Gita. Especially He would ask all young in age to practice this action, for then their lives would become fulfilled. He would specially endear them towards Kriyayoga. Because He would remark if this yoga action is acquired at a young age, then a long period of time for practicing sadhana can be obtained and ultimate success in the spiritual path in this life itself can be derived. He would cite — Whether you practice sadhana or not, it is absolutely imperative to keep the mind under control rather than be controlled by the mind. Everything pivots around the mind. Without yoga-action the mind cannot be kept under self-control. If one does not possess the mind to practice sadhana even then this action should be practiced by all, because the mind is controlled through this action. In ancient times, the sages also would practice this action. Yogiraj has revived that path introduced by sages for family men.
'''''''''........When Yogiraj heard everything He administered a herbal medicine to Taraknath. Using this medicine he was completely cured. After this he was initiated into Kriyayoga and became absorbed in sadhana. Since he stopped making endeavours to earn a living, his uncle commanded him to decrease his sadhana. He said — “Sadhana has to be practiced and at the same time you have to earn your livelihood. It is improper to depend upon someone for your subsistence. You should maintain your family yourself.” Later this Taraknath became Head of the Department of English but despite this was able to arrive at the highest state of sadhana.
...............HIMYSTIC .....nvolves both labour and expenditure.” In a humble tone Gobardhan replied — “I work in the Navy and thus travel to many places by sea. When the ship arrives at Calcutta port, I hasten to have a darsana of You. Since I stay in the ship, I cannot maintain any sanctity or practice sadhana regularly. Kindly bless this base mortal that on remembering You, I can get a darsana of You.” Yogiraj nodded smiling gently. It has been later heard from Gobardhan that while on board the ship whenever he would recall his Gurudeva, He would appear before him. Towards the end of his life. Gobardhan became a resident of Kashi and was able to reach the highest state of sadhana.
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CK
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Vishnu means karma... The result of your deeds will gaurd you
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lm
RIBHU GITA. Ch.21, v.39
- The human heart pumps 182 million litres of blood during the average lifetime.
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Exercise #1: Drawing An Imaginary Line
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Locate a distant object in your visual field. Any object will do, like a tree, a car, a sofa, a lamp, a book.
Now, take your index finger and try to draw an imaginary line from that object to "you".
Draw this line using your finger, but go very slowly. Move backward from the object to "you".
Pay extra-careful attention to exactly when and where your finger reaches "you".
Notice that it never actually reaches "you", because there's no you there!
The line always terminates at nothingness.
Become deeply conscious of this until your identity as a self starts to break down.
If you think the finger reaches you at the skin threshold, look more closely. In your direct experience do you actually perceive skin between the object and "you"? Be very careful here. There is no skin between object and eyeball. For that matter, there is no eyeball
Exercise #2: Noticing Space As Unitive
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Locate a distant object in your visual field. Any object will do, like a tree, a car, a sofa, a lamp, a book.
Now ask yourself, "What is separating ME from this object?"
Notice that the space or air in the room is actually unifying you and the object, rather than separating you two.
Notice that EVERY object you see is unified into one field of awareness.
The space or air connects "you" to everything.
Become directly conscious of this until you can feel it.
Exercise #3: Noticing That All Phenomena Is Democratic
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Although it may seem like "you" are sitting there and "seeing" objects or "feeling" sensations, this is an illusion.
How can one phenomena in the phenomenal field be perceiving another?
How can one phenomena in the phenomenal field be above another?
How can one phenomena in the phenomenal field be primary while another is secondary?
It may feel like the sensations which make up "your body" are primary while the objects outside the body are secondary. But is this really true? Take a close look! How can one sensation or phenomena "see" or "feel" another sensation?
It may feel like the sensations which make up "your mind" are primary while objects and sensations outside the mind are secondary. But is this really true? That a close look! How can one sensation called "a thought" see or feel another sensation such as an object in your visual field?
Notice that ALL sensations are on exactly the same level. No sensation is superior. There is no hierarchy! It's a perfect democracy. Notice that thought sensations do not reign above visual sensations or body feeling sensations.
If all sensations are exactly level, how come you think or feel that "your body" or "your mind" is perceiving everything else, as though it were at the top of a hierarchy?
How can one sensation perceive another sensation when they are exactly level?
Become deeply conscious that no sensation perceives any other.
Exercise #4: Noticing Objects Exist Only Where They Are
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Locate a distant object in your visual field. Any object will do, like a tree, a car, a sofa, a lamp, a book.
Now ask yourself, "Where is this object occurring?"
Notice that that object is NOT occurring inside your body, or inside your mind.
Notice that that object is BEING exactly where it is: outside of "you".
Become deeply conscious of this: That object is existing OUTSIDE you!!!
How is it possible to access an object outside you?
Ask yourself, "What is perceiving that object?"
Notice that it CANNOT be the body or the mind! Because those are sensations occurring elsewhere, not where the object is.
Become deeply conscious that your sense of "you" is false, and that in fact YOU are everywhere!
Exercise #5: Sensory Field Connection
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Ask yourself, "What is connecting my visual field to my auditory field to my tactile field?"
How is it that sights, sounds, and feelings are connected?
Are they connected?
Is each occurring in the same dimension, or is each occurring an separate, independent dimension?
When you hear a sound, for example, where is it occurring relative to the visual field?
When you feel a feeling, for example, where is it occurring relative to the auditory field?
Etc.
Try to become deeply conscious of what is connecting all the seemingly independent fields.
Exercise #6: Noticing There Are No Objects
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Notice that objects do not actually exist.
What is an object really?
In actuality, all you have are ever-changing sensations. Not objects.
An object implies a static thing, but there are no static things in direct experience.
Notice that anything you might call a "thing" is changing every second.
Notice that anything you might call a "thing" is actually just a series of sensations. And all sensations are subtly vibrating and morphing all the time.
Notice that when you blink your eyes, whatever "object" you were looking at, literally disappears.
Notice this literally means: "that lamp you were looking at ceased to exist for a second."
Notice how the mind actively fudges direct experience to create the illusion of static, persistent objects, but that in fact there are no objects.
Every time you blink your eyes, the entire visual world disappears.
Become deeply conscious of this until your old paradigm of a static physical reality starts to break down.
Notice also that you as an object also do not exist.
Exercise #7: Noticing The Self-Image Isn't You
Sit comfortably and quietly, still your mind, and become aware of direct experience.
As you sit there, notice that you have a self-image.
In fact, this is primarily how you know you exist: you see yourself in the mind's eye.
Explore this self-image as it LITERALLY arises in direct experience.
Notice that you have a schematic represention of the outline of your body.
Notice that you can sorta see your own face, the back of your head, the contours of your body.
But also notice, all of this is just a set of sensations!
Notice that this self-image is composed of fleeting mental imagery.
Notice that what you think you are is actually just a series of images!!!
Notice that an image of your body or your face is NOT actually you!!!!
Become deeply conscious of this until your identity breaks down.
Exercise #8: Noticing You Are Not A Point-Camera
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Notice that you feel like you are a camera looking out onto the world.
But notice that reality cannot have any point-cameras.
Notice that reality cannot have perceivers.
What would a perceiver be?
Anything you might want to call a "perceiver" would have to be an object percieving another object.
But this is illogical.
An object is really just a series of sensations. And one sensation can perceive another sensation.
Become deeply conscious of this.
Notice that there in fact is no "perceive" object in your direct experience.
Try as you might, you cannot locate any perceivers. All you have a perceptions.
So then, what is perceiving all these perceptions?
Notice further, that whatever "it" is, it cannot be a sensation.
Notice further, that whatever "it" is, it cannot be located at any point in space, because all of space has to occur "within it".
Notice that you are NOT like a camera. You are NOT looking out onto the world from a point behind your eyes. Instead your are omni-present.
Become deeply conscious of this, until your conviction of you being located as point in space breaks down.
Exercise #9: Noticing The Gap Between Thoughts
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Notice that thoughts automatically arise for you.
Now, try to notice what is there in the gap between one thought and another.
What exists between two thoughts?
This exercise requires VERY careful observation. Do not guess. Actually look!
Exercise #10: Noticing The Source Of Thoughts
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Notice that thoughts automatically arise for you.
Now ask yourself, "Where did that last thought come from?"
Look very carefully!
Where are thoughts coming from?
Literally! Literally! Literally!
Where do thoughts literally come from????
Notice that thoughts literally come from nothing and nowhere!!!
Be careful about speculating about how thoughts arise from the "brain".
Notice that "my brain" is a thought! You have no literal direct experience of "a brain".
Be careful about speculating about how thoughts arise from the "unconscious mind".
Notice that "my mind" is a thought! You have no literal direct experience of "a mind".
Become deeply conscious that "brain" and "mind" are illusions and that the true source of thought is nothing.
Exercise: #11: Noticing That Sound Occurs Exactly Where It Is
Get an empty wine glass and a metal fork.
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Gently tap the wine glass with the metal fork.
Notice where the sound occurs.
Notice the sound DOES NOT occur inside your head!
Notice the sound DOES NOT occur inside your ears!
Notice the sound DOES NOT occur inside 3D space!
Notice the sound occurs exactly where it is.
Notice that you cannot honestly say where the sound is.
Notice that you cannot honestly say what the sound is.
Notice that the sound is a part of you, yet occurs outside of your "body and mind".
Become deeply conscious of this until you stop feeling like you are hearing sounds and start to feel that you ARE the sounds! Literally!
Exercise #12: Noticing The External World Doesn't Exist
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Notice that you have an notion of "external reality" -- a world "out there" beyond "me".
Notice that this is literally a story, or a thought, or a mental image.
Notice that in fact you've NEVER experienced a world beyond direct experience.
Notice that there is in fact ZERO evidence of an external world.
Notice that any ideas or justifications you have for the existence of an external world are merely thoughts!
Now -- here's a doozy -- notice that you actually DO have a direct experience of absolute reality.
That direct experience is.... NOTHING!
So the external world exists as... literally NOTHING!
Become deeply conscious of this until your old paradigm of a physical external world breaks down.
Exercise #13: Noticing Other People Do Not Exist
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Try to think of another person, such as a loved one, parent, child, or spouse.
Make sure that the person you're thinking of isn't in the room with you.
Now, notice what they actually are: they are a thought!
Notice that what that person literally is, is an image arising in your mind. Nothing more.
Notice that you've never actually directly experienced anything other than your direct experience.
Become deeply conscious that other people do not exist.
Become so deeply conscious of this, that you feel alone in the universe.
There is no one here but you. You are all that's ever existed and will ever exist.
You are completely alone. You imagine others to make yourself feel connected.
When you see your loved ones face-to-face, you are STILL ALONE! That's you looking at your own direct experience. Nothing more.
Exercise #14: Noticing That Nothing Is Hidden
Sit comfortably and quietly, still your mind, and become aware of direct experience.
Try to take in everything in your direct experience simultaneously.
Take it ALL in. Everything that's visible, felt, and heard.
Now become deeply conscious that this is the only thing there is!
Notice that nothing is hidden.
There is nothing beyond what is occurring right this second.
Notice that anything else you might think might be happening "behind-the-scenes", is just a thought happening right now.
Become deeply conscious that NOTHING IS HIDDEN!
The above exercises are true enlightenment work. This is where the rubber meets the road.
Keep practicing all of these exercises diligently, for months, until all your imaginary paradigms of reality break down and you are left only with direct experience. When you start to feel like this silly creature below, you're on the right track:
LEO GURANo, the sneakiness here is the excuses and distractions being made to avoid doing the exercises.
Just do the exercises and you will progress very well.
All rationalizations for why the exercises aren't good to do, or can't possibly work, are just distraction.
Don't get so hung up on avoiding the mind that you fall even deeper into mind.
Steady practice is the key. Debating whether or not to do practice is a trap. If you do the practice, you will see results.
And enlightenment itself is not the only measure of progress. Your awareness will grow A LOT even if you don't become enlightened here. You should be happy with any gains in awareness you make, no matter how small.
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RAMAYANA
Ramayana!
#1 The essence of Ramayana is Dharma
Dharma is the moral conduct that governs all actions of a person. It is often replaced by words like ‘duty and ‘virtue.’ Lord Ram followed the path of Dharma throughout his journey. Whether Kekai asked him to drop the throne of Ayodhya when he had to boycott Sita, Ram never kept his emotions ahead of his moral duties. The path of Dharma is not easy to follow. Whenever you are stuck in an ethical dilemma, think like Lord Ram, and you will find the right solution!
#2 Truth triumphs
The most fundamental teaching of Ramayana is that truth always triumphs. In each verse of Lord Rama's journey, truth always came out strong. The story of Bali and Sugriva, Kekai and Manthra, and several others highlights the power of truth. Ravana used evil ways to abduct Sita, but at last, truth prevailed. Therefore, you should always follow the path of right-doing and truth; it might not be as easy as lying, but eventually, you will win. Following this value of Ramayana can change your life to a great extent!
#3 Unity can make you win
King Dashratha had a big family with three wives and four sons. All of them loved each other and lived peacefully. Their values were strong because of which they could create a strong bond among themselves. Have you ever wondered if Kekai wouldn’t have decided against sending Lord Ram to exile, how different his story would be! This story is a lesson for all of us to keep our friendship and family united. Being close with your people will make you strong, protect you from harmful influences, and help you lead a better life!
#4 Treat everyone equally
Lord Ram treated everyone equally because of which he was loved and respected by everyone. The story of Sabri is one of the most significant examples of this, and he ate berries tasted by her without giving it a second thought. We should always treat everyone with respect and humbleness, and this not only applies to human beings but also animals.
#5 Watch your company
Lord Ram’s family was closely knit and enjoyed every occasion with love and affection. Kekai, however, was not in good company all this while. Her handmaiden, Manthra, tried to brainwash her several times, and finally, she crossed on limits one day before Ram’s Raj tilak. The stupid decision of sending Lord Rama to exile was a result of the wrong company of Kekai. Therefore, always watch the people you engage with. Not everyone thinks of your benefit. Avoid making big decisions by influencing others, and always discuss your thoughts with people you can trust!
#6 Forgiveness is better than revenge
Another valuable teaching of Ramayana is that forgiveness is better than revenge. Ravana’s destruction is directly linked to his arrogance and desire to take revenge. Vengeance and retribution never bring anything good. He lost his brothers and son in the war and, at last, his own life. Forgiveness is always a better solution to resolve a conflict. Whenever you are stuck in a similar situation, think about the condition of Ravana.
#7 Choose the right path
Vibhishana sensed the destruction of Ravana and Lanka as soon as the war started. He chose to switch sides and went into the team of Lord Ram, abandoning his brother. Our following teaching of Ramayana states, always chooses the right path, no matter how difficult it looks. Vibishana left his brother’s side and helped Lord Ram win the war as he was aware that his brother did an awful thing by abducting Sita.
#8 Every living being matters
Lord Ram respected animals, plants, and birds equally as living beings. Jatayu’s contribution in getting Sita’s whereabouts and the creation of Ram Setu by vanar sena are prime examples of this. These two instances helped Lord Ram in reaching Lanka and winning his wife back. Therefore, animals and plants play an equally important role in our ecosystem. This is another excellent teaching of Ramayana.
#9 Respect your enemy
The moment Lord Ram killed Ravana, he asked his sena to stop the fight, ending the war. With no objection and hatred, Ram’s sena stopped the war and moved back. Hence, the other teaching of Ramayana is to respect your enemy. To know more about the story of Ram and Ravana have a click here.
#10 Friendship is valuable
Lord Ram made valuable friends during his exile period. One of the best examples is his bond with Sugriv. He helped Lord Ram locate Sita and sent his army to support him in the war. Another wonderful friendship was between Hanuman and Lord Ram. Hanuman did all the things in his power to make Lord Ram’s life easier. He went to Lanka to check on Sita and got sangivnibooti for Laxman when he was on the verge of losing his life. True friendship is valuable and can make your life easier.
These were the top 10 teachings of Ramayana that can help you lead a better life. Whenever you are stuck on moral grounds, think about these examples, and you will find the right way out.
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REBIRTH MYSTICISM ?
Buddhists should repost Rebirth evidences more often and as a standard reply to those who have doubts about/do not believe in rebirth.
Rebirth evidences below, far below, I will only present one case in text, the other one is in youtube, the rest you shall have to browse the links to the books. They are numbered in brackets (1), (2). I have to prime your mind to be ready to receive the information as unbiased as possible first.
There are plenty of people new to Buddhism or attracted more towards secular buddhism because they cannot believe in rebirth.
It's just causes and conditions for them not to believe in rebirth. The world media is dominated by one of 2 views:
Nihilism/annihilation that there is nothing after death, this is the view most materialists have for thinking that the mind is the brain (or some function of the brain) and cannot exist when the brain dies. People who learn science generally is influenced by this view, they typically come in from western Buddhism, or from the style which market Buddhism for atheists, as not religion, it's a philosophy etc. If you show rebirth evidences to these people, they typically have close mind, and reject facts in favour for their philosophy of materialism/physicalism. Take note that science doesn't proof materialism philosophy, nor does science depends on materialism philosophy.
Eternalism, that heaven and hell is eternal and after death, it's one or the other. God based religions are generally having this view. Given that half of the population of the world is in Christianity and Islam, this is a powerful force to not accept or make rebirth evidences popular.
As Buddhists, let's not be the 3rd force to ignore these rebirth evidences and research. Just because we believe in rebirth, doesn't make the evidences less important as it is useful to convince people from the first 2 camps to come into mainstream Buddhism rather than having to recommend them to secular Buddhism.
For secular Buddhists, they usually use kalama sutta as an excuse not to believe in rebirth, but in short, kalama sutta says not to rely on logic or revelation alone, but by personal experiences, in scientific terms, it's empirical evidences (experiments). So the rebirth evidences below ought to change their minds if they are sincere about adhering to kalama sutta, if not, then they are just dogmatically attached to materialism philosophy.
Rebirth evidences (1): The very well done documented case of James Leininger.
30 mins: https://www.youtube.com/watch?v=bhEd4KZvjuA&t=3s
10 mins: https://www.youtube.com/watch?v=-JrSi7rWWpM
3 mins: https://www.youtube.com/watch?v=Ql_-BZS6Jow
Ian Stevenson had interviewed thousands of children who spontaneously remembered past life, many of whom visited their past life families and gotten emotional response not possible with other kinds of explanation but rebirth. The kids remembers details without any means of obtaining the knowledge in this life. Eg. Where the hidden treasure was kept by their past self.
The cases are also having birthmarks corresponding to fatal wound of past life, languages known by the child when there is zero exposure to it in this life, but in previous life they know the language. The cases are independent of parent's belief on rebirth, rich/poor divide, the benefits of the kid to recognize past life family.
Read his many books on reincarnation cases.
Ian Stevenson is by no means the only researcher in this area, there are carol bowman, jim tucker, many others.
Just as the Kalama sutta is gearing people towards empirical evidences to accept something as truth, not by logic, or revelation (sutta). We now have these empirical evidences for rebirth. It only requires an open mind to accept.
So please, fellow Buddhists, let's use the rebirth evidences as standard replies to those who have doubts or do not believe in rebirth. Not just use logic or authorities of the sutta.
Most of Ian Stevenson books are good.
Francis story book is good too. He approaches it from a Buddhist perspective, skeptical of the evidences, but believing in rebirth already.
https://store.pariyatti.org/Rebirth-as-Doctrine-and-Experience_p_1465.html
https://en.m.wikipedia.org/wiki/Category:Reincarnation_researchers
Basically can google the books by the researchers above.
(2) Rebirth case sample from Chapter 3 of Return to Life: Extraordinary Cases of Children Who Remember Past Lives By Jim B. Tucker, M.D.
An example of a child with apparent memories from two separate lives is Ian’s case in India of Swarnlata Mishra. Swarnlata first spoke of a previous life when she was on a trip with her family at age three. Passing through Katni, a city she had never seen before, she asked the driver of the truck they were riding in to turn down a road toward “my house.” When the traveling group was having tea later, Swarnlata said they could get much better tea at her house nearby. After the trip, she began giving more details of a past life in Katni, saying her name had been Biya and that she was from the Pathak family.
She gave details about her family’s house, saying there had been four stuccoed rooms and the doors were black and fitted with iron bars. She said lime furnaces and a railway line could be seen from the house, and a girls’ school was behind it. Though Swarnlata’s family moved around some, they never lived within a hundred miles of Katni. When Swarnlata was ten, she met a woman from Katni and said she recognized her from her previous life there.
The following year, an investigator learned about her case. After gathering information from Swarnlata’s family, he went to Katni and found that many of her statements (including all the ones I’ve given above) matched the life of a woman named Biya. She was from the Pathak family and had died nine years before Swarnlata was born.
When members of the Pathak family and Biya’s marital family visited Swarnlata several months later, she appeared to recognize them, even though they arrived with a group of people and concealed their identities. Soon thereafter, Swarnlata and her family visited Katni and the places where Biya had lived after she married. Swarnlata recognized people and places Biya had known, commenting on various changes that had occurred after Biya died. Swarnlata continued to visit Biya’s brothers as well as Biya’s children, showing great affection for them.
Beginning at the age of five, Swarnlata also performed songs and dances, always one with the other, first for her mother and then in front of others as well. They were different from anything her parents had seen before. Swarnlata said they were from a different past life she remembered, a short one between the time of Biya’s death and her own birth. She said she had been a girl named Kamlesh and she had lived in a place called Sylhet. (Sylhet was in East Pakistan, now Bangladesh, which limited Ian’s ability to investigate Swarnlata’s reports of her life there, and they remain unverified.) The songs were in a language other than Hindi, her native tongue. Her parents, not knowing what language it was, thought it might be Assamese, since Sylhet had been in Assam.
Ian’s associate, Professor Pal, observed Swarnlata perform the songs and determined they were in fact Bengali, the predominant language spoken in Sylhet. He had her perform them three times so he could transcribe the words. He determined two of them were derived from poems by Rabindranath Tagore. The third was also in Bengali, but Professor Pal was unable to identify the source.
Professor Pal visited an institution founded by Rabindranath Tagore and watched a performance of one of the songs Swarnlata had shown him. He said the music was the same as Swarnlata presented it. The words she sang were very close to the original but with some changes. She said she had learned them from a friend named Madhu during her life as Kamlesh. Her performances suggested that Madhu had seen the songs performed and that Kamlesh then learned them from her imperfectly.
The name Kamlesh and the ones Swarnlata gave for other family members would be unusual for a Bengali family. She was unable to converse in Bengali and in fact had trouble recalling the words of the Bengali songs without performing the dances simultaneously. All of this suggested a life in Sylhet of a girl who, though from a non-Bengali family, had Bengali friends and learned the song and dance routines from one of them. Ian explored whether Swarnlata could have learned them in this life and thought it was improbable, if not impossible. He felt they were a paranormal part of her case.
Extra: https://www.reddit.com/r/Buddhism/comments/lh5b73/wiki_crowd_sourcing_of_published_rebirth_stories/?utm_source=share&utm_medium=web2x&context=3 Rebirth story of a monk who recalled his past life as a monk whose teacher (of the past life monk, the teacher was still alive) verified the details of the past life telling.
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Rebirth evidences below, far below, I will only present one case in text, the other one is in youtube, the rest you shall have to browse the links to the books. They are numbered in brackets (1), (2). I have to prime your mind to be ready to receive the information as unbiased as possible first.
There are plenty of people new to Buddhism or attracted more towards secular buddhism because they cannot believe in rebirth.
It's just causes and conditions for them not to believe in rebirth. The world media is dominated by one of 2 views:
Nihilism/annihilation that there is nothing after death, this is the view most materialists have for thinking that the mind is the brain (or some function of the brain) and cannot exist when the brain dies. People who learn science generally is influenced by this view, they typically come in from western Buddhism, or from the style which market Buddhism for atheists, as not religion, it's a philosophy etc. If you show rebirth evidences to these people, they typically have close mind, and reject facts in favour for their philosophy of materialism/physicalism. Take note that science doesn't proof materialism philosophy, nor does science depends on materialism philosophy.
Eternalism, that heaven and hell is eternal and after death, it's one or the other. God based religions are generally having this view. Given that half of the population of the world is in Christianity and Islam, this is a powerful force to not accept or make rebirth evidences popular.
As Buddhists, let's not be the 3rd force to ignore these rebirth evidences and research. Just because we believe in rebirth, doesn't make the evidences less important as it is useful to convince people from the first 2 camps to come into mainstream Buddhism rather than having to recommend them to secular Buddhism.
For secular Buddhists, they usually use kalama sutta as an excuse not to believe in rebirth, but in short, kalama sutta says not to rely on logic or revelation alone, but by personal experiences, in scientific terms, it's empirical evidences (experiments). So the rebirth evidences below ought to change their minds if they are sincere about adhering to kalama sutta, if not, then they are just dogmatically attached to materialism philosophy.
Rebirth evidences (1): The very well done documented case of James Leininger.
30 mins: https://www.youtube.com/watch?v=bhEd4KZvjuA&t=3s
10 mins: https://www.youtube.com/watch?v=-JrSi7rWWpM
3 mins: https://www.youtube.com/watch?v=Ql_-BZS6Jow
Ian Stevenson had interviewed thousands of children who spontaneously remembered past life, many of whom visited their past life families and gotten emotional response not possible with other kinds of explanation but rebirth. The kids remembers details without any means of obtaining the knowledge in this life. Eg. Where the hidden treasure was kept by their past self.
The cases are also having birthmarks corresponding to fatal wound of past life, languages known by the child when there is zero exposure to it in this life, but in previous life they know the language. The cases are independent of parent's belief on rebirth, rich/poor divide, the benefits of the kid to recognize past life family.
Read his many books on reincarnation cases.
Ian Stevenson is by no means the only researcher in this area, there are carol bowman, jim tucker, many others.
Just as the Kalama sutta is gearing people towards empirical evidences to accept something as truth, not by logic, or revelation (sutta). We now have these empirical evidences for rebirth. It only requires an open mind to accept.
So please, fellow Buddhists, let's use the rebirth evidences as standard replies to those who have doubts or do not believe in rebirth. Not just use logic or authorities of the sutta.
Most of Ian Stevenson books are good.
Francis story book is good too. He approaches it from a Buddhist perspective, skeptical of the evidences, but believing in rebirth already.
https://store.pariyatti.org/Rebirth-as-Doctrine-and-Experience_p_1465.html
https://en.m.wikipedia.org/wiki/Category:Reincarnation_researchers
Basically can google the books by the researchers above.
(2) Rebirth case sample from Chapter 3 of Return to Life: Extraordinary Cases of Children Who Remember Past Lives By Jim B. Tucker, M.D.
An example of a child with apparent memories from two separate lives is Ian’s case in India of Swarnlata Mishra. Swarnlata first spoke of a previous life when she was on a trip with her family at age three. Passing through Katni, a city she had never seen before, she asked the driver of the truck they were riding in to turn down a road toward “my house.” When the traveling group was having tea later, Swarnlata said they could get much better tea at her house nearby. After the trip, she began giving more details of a past life in Katni, saying her name had been Biya and that she was from the Pathak family.
She gave details about her family’s house, saying there had been four stuccoed rooms and the doors were black and fitted with iron bars. She said lime furnaces and a railway line could be seen from the house, and a girls’ school was behind it. Though Swarnlata’s family moved around some, they never lived within a hundred miles of Katni. When Swarnlata was ten, she met a woman from Katni and said she recognized her from her previous life there.
The following year, an investigator learned about her case. After gathering information from Swarnlata’s family, he went to Katni and found that many of her statements (including all the ones I’ve given above) matched the life of a woman named Biya. She was from the Pathak family and had died nine years before Swarnlata was born.
When members of the Pathak family and Biya’s marital family visited Swarnlata several months later, she appeared to recognize them, even though they arrived with a group of people and concealed their identities. Soon thereafter, Swarnlata and her family visited Katni and the places where Biya had lived after she married. Swarnlata recognized people and places Biya had known, commenting on various changes that had occurred after Biya died. Swarnlata continued to visit Biya’s brothers as well as Biya’s children, showing great affection for them.
Beginning at the age of five, Swarnlata also performed songs and dances, always one with the other, first for her mother and then in front of others as well. They were different from anything her parents had seen before. Swarnlata said they were from a different past life she remembered, a short one between the time of Biya’s death and her own birth. She said she had been a girl named Kamlesh and she had lived in a place called Sylhet. (Sylhet was in East Pakistan, now Bangladesh, which limited Ian’s ability to investigate Swarnlata’s reports of her life there, and they remain unverified.) The songs were in a language other than Hindi, her native tongue. Her parents, not knowing what language it was, thought it might be Assamese, since Sylhet had been in Assam.
Ian’s associate, Professor Pal, observed Swarnlata perform the songs and determined they were in fact Bengali, the predominant language spoken in Sylhet. He had her perform them three times so he could transcribe the words. He determined two of them were derived from poems by Rabindranath Tagore. The third was also in Bengali, but Professor Pal was unable to identify the source.
Professor Pal visited an institution founded by Rabindranath Tagore and watched a performance of one of the songs Swarnlata had shown him. He said the music was the same as Swarnlata presented it. The words she sang were very close to the original but with some changes. She said she had learned them from a friend named Madhu during her life as Kamlesh. Her performances suggested that Madhu had seen the songs performed and that Kamlesh then learned them from her imperfectly.
The name Kamlesh and the ones Swarnlata gave for other family members would be unusual for a Bengali family. She was unable to converse in Bengali and in fact had trouble recalling the words of the Bengali songs without performing the dances simultaneously. All of this suggested a life in Sylhet of a girl who, though from a non-Bengali family, had Bengali friends and learned the song and dance routines from one of them. Ian explored whether Swarnlata could have learned them in this life and thought it was improbable, if not impossible. He felt they were a paranormal part of her case.
Extra: https://www.reddit.com/r/Buddhism/comments/lh5b73/wiki_crowd_sourcing_of_published_rebirth_stories/?utm_source=share&utm_medium=web2x&context=3 Rebirth story of a monk who recalled his past life as a monk whose teacher (of the past life monk, the teacher was still alive) verified the details of the past life telling.
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