In his book Reincarnation and Biology, Ian Stevenson documented 75 cases of people with birthmarks and defects on the head and neck, which he believed might be linked to past lives. Stevenson’s cases with 19 similar cases found in a systematic review by Laura Borges Kirschnick and her colleagues. Stevenson’s reports were much longer and more detailed than those found in journal publications (averaging 9 pages vs. 2.1 pages). Additionally, the cases in the journals didn’t represent the same variables Stevenson used in his research.
Reincarnation research is unusual because it relies heavily on books rather than just journal articles. Stevenson’s books are considered key resources in this field, and literature reviews should include books alongside journal papers. Finally, a trustworthiness scale is suggested to help researchers evaluate reincarnation case studies.
Ian Stevenson (October 31, 1918 – February 8, 2007) was a Canadian-born American psychiatrist, the founder and director of the Division of Perceptual Studies at the University of Virginia School of Medicine. He was a professor at the University of Virginia School of Medicine for fifty years.
Stevenson began studying children who claim to remember previous lives— an endeavor that will surely be remembered as the primary focus of his life’s work—almost by accident.
Recently in this journal, Laura Borges Kirschnick and colleagues published a review of birthmarks and birth defects of the head and neck region in reincarnation cases, following the 2020 PRISMA guidelines for systematic reviews. (Source)
Birthmarks and birth defects have different causes, and many of these causes are not fully understood. Some people believe that certain birthmarks might come from past lives, even though this idea sounds strange.
In a study of newborns in Thailand, which is often studied for reincarnation, the most common birthmarks were Mongolian spots (66.7%) and sebaceous gland hyperplasia (60.9%). The most common vascular birthmarks were salmon patches (36%), while infantile hemangiomas (1.1%) and port wine stains (0.7%) were much rarer.
Birthmarks thought to be linked to reincarnation are mostly large spots and moles, sometimes lighter or darker than the skin around them, and areas without hair, especially on the head. Birth defects that seem connected to reincarnation are usually very rare types.
Reincarnation is a debated idea, but it seems interesting in cases where birthmarks match the location and look of fatal wounds or scars on people who have died. Some people also remember details about the lives of these deceased individuals, which adds to the belief in reincarnation. Additionally, they may show behaviors, emotions, and personality traits similar to those who have died, making the idea feel even more real.
The main researcher on this topic was Ian Stevenson from the University of Virginia. He spent the latter part of his career studying what he called “cases of the reincarnation type.”
In 1997, he published a large two-volume work called Reincarnation and Biology, focusing on physical differences in these cases. This study included reports of 225 cases from places like Asia, Africa, North America, and Europe. Most of the birthmarks and defects matched fatal injuries, but some were related to other scars, like earring holes or tattoos. A few were linked to marks made after death, which is a common practice in South Asia.
Ian Stevenson outlines his views on evidence for life after death in this video from 2004, emphasizing that his findings go beyond the accounts of children who claim to remember past lives.
Stevenson identifies six significant sources of evidence for life after death:
Apparitions: He refers to these as “hallucinations of the mentally well.” These are experiences where individuals claim to see or sense the presence of someone who has died. Stevenson considers these phenomena important in the discussion of life after death.
Near-Death Experiences (NDEs): He mentions experiences of individuals who come close to death but survive. These experiences have gained significant public interest, as many report profound and transformative insights during such moments.
Statements from the Dying: Stevenson points out that those who are nearing death often make comments or express thoughts that deserve attention. These statements may reflect insights or awareness beyond the ordinary understanding of life.
Possession Experiences: He describes instances where a person’s personality seems to disappear, replaced by the characteristics of another individual. This phenomenon raises questions about the nature of identity and consciousness.
Mediumship: Stevenson discusses people who claim to communicate with the deceased. He refers to these deceased individuals as “discarnate personalities.” He believes that some mediums can relay credible messages from those who have died, suggesting a form of continued existence after death.
Vivid Dreams: Finally, he intends to share accounts of significant dreams experienced by a colleague, which he believes provide additional evidence supporting the idea of life after death.
Ian Stevenson outlines his views on evidence for life after death in this video from 2004, emphasizing that his findings go beyond the accounts of children who claim to remember past lives.
Stevenson identifies six significant sources of evidence for life after death:… pic.twitter.com/zwGzMnXgmp
— Vicky Verma (@Unexplained2020) September 21, 2024
Ian Stevenson wrote a synopsis, Where Reincarnation and Biology Intersect, that contained color photographs of some of the marks and defects along with far fewer pages than the two-volume set (Stevenson, 1997b). Cases with such lesions continued to be found, and several of us, led by Ian, later published a paper of additional birthmark/birth defect cases that included two American cases (Pasricha et al., 2005). (Source)
He was interested in how certain children acted. He wrote a paper about fears, called phobias, that many of these children had, often connected to how they said they died in a past life. In his study of 387 cases, he found that 36% of the children showed these fears. These fears often appeared when the kids were very young, sometimes even before they talked about their past lives.
For example, he mentioned a baby girl in Sri Lanka who was so scared of baths that three adults had to hold her down to give her one. By six months old, she was also afraid of buses. Later, she talked about the life of another girl who had died after stepping back to avoid a bus and falling into floodwater. Ian observed that the fears often lessened as the children stopped discussing their past lives, but this didn’t always happen.
Stevenson wrote about children’s play in a study he did. He found that in 278 cases, nearly a quarter of the children played in ways that connected to lives they described, even though these lives were different from their families and had no role models. For example, one boy played as a biscuit shopkeeper so much that he fell behind in school, while a girl in India enjoyed sweeping and even cleaned up after her younger brothers, surprising her Brahmin parents.
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Ian also looked at Burmese children who said they lived as Japanese soldiers during World War II. Many of these kids showed behaviors that were unusual in Burma but typical of Japanese soldiers, like wanting to wear Japanese clothes instead of traditional Burmese attire and preferring raw fish over spicy Burmese food. Some also displayed traits like being hardworking and, like the soldiers, being cruel.
Ian believed this research was very important because it suggested there might be a third factor in how personalities develop. He pointed out that not all unusual behaviors can be explained by genetics or the environment alone; he thought some personality traits of the deceased people might have influenced the children in ways that couldn’t be easily explained.
Question: If reincarnation were widely accepted, how would it change the world?
Ian Stevenson answered: It would lessen guilt on the part of parents. They wouldn’t have as much of a burden that, whatever goes wrong with a child is all their fault, either through genes or mishandling during the child’s infancy. People themselves would have to take more responsibility for their own destinies. . . . I don’t expect any great moral transformation. On my first trip to India I met a respected Indian monk, a swami. I told him I had come out to see what evidence there was in India for reincarnation. He remained silent for a long, long time. Then he said, ”We here in India regard it as a fact that people are reborn, but, you see, it doesn’t make a difference because we have just as many rogues and villains in India as you have in the West.” (Source)
