Quotidian wrote:
Is this the case of the Sri Lanka toddler that was mentioned earlier? When you say you're researching it, is that via one of Stevenson's books?
I don't have a copy of the book. The most reliable source that I currently have is this article at scientificexploration.org:
http://www.scientificexploration.org/jo ... venson.pdf
If you are aware of any facets in which it's in error or incomplete please let me know. The more information that I can get, the better.
Quotidian wrote:If that is the case, how is it 'explained by statistical probability'? There is only one subject in the story, namely, the girl, and she gave an account which was corroborated in many particulars. Are you saying that the apparent facts she mentioned, were simply invented by her, and that they just happened to be right? Is that what you mean by 'easily explainable or fungible?'
As I say, I'm still researching the case, so this view is preliminary. Some claim that Thusitha was correct on 27 of 30 statements, but Dr. Stevenson's numbers show her as being correct in 23 of 28 statements, with 2 unverified. However some of those correct statements were fungible. For example, "
She said that her house was near the main Hindu Temple (Devale) at Kataragama." What exactly does "
near" mean in this statement? Next door? Across the street? Within a few blocks? Within a mile? In a small town like Kataragama one is apt to be "near" to a lot of things, no matter where you are, especially if you have two homes from which to chose.
Other things like "
her father was a farmer", this can cover a broad spectrum of interpretations from someone who runs a full fledged farm to someone who merely plants a few vegetables. The latter being something that is probably quite commonplace in small towns in Sri Lanka, and could well apply to the majority of men in Kataragama.
Also the statement that her father was also a "
priest at the temple". What exactly does this mean, and in what way did her father fulfill this statement, if indeed he did? It isn't mentioned as one of the three statements that weren't fulfilled. But in what way was it fulfilled? Applying it to something us westerners can better relate to, was he actually a priest, or was he more like a deacon or an elder? In a town with so many temples it wouldn't be surprising if the majority of men served in some minor religious capacity. At least from time to time.
If you look at all of the statements, and as I say I'm not even sure that I have the complete list, the majority of them are either open to interpretation, or could apply to the majority of men in Katagarma, or are assumed to be true from the outset. Very few of them are actually specific enough that they could be considered relevant.
So when you break it down to the pertinent statements there really are only a few that are statistically relevant. The father's name is one, and she got that wrong. The dumb brother is another, but that one is open to interpretation. A couple statements, like the one about glass in the roof are difficult to handicap without knowing the prevalence of glass roofs in Sri Lanka, but may well turn out to be easily explainable as well.
All in all the case of Thusitha Silva appears to be one of cryptomnesia and confabulation. She unintentionally made up a story based upon past memories, embuing it with details from her subconscious. It was a story of a past life in Kataragama as she imagined it would be. The details were just vague enough to be applicable to a broad spectrum of people, yet specific enough to appear paranormal. But as evidence for reincarnation it's not very impressive, unless you want it to be.
I'm continuing to look into the case, but the more that I look, the less impressive it gets.
Great men are forged in fire. It is the privilege of lesser men to light the flame.