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Erlendur Haraldsson, a prolific researcher who made a number of major contributions in various areas of parapsychology and survival research, died in Reykjavik on November 22, 2020 at the age of 89. Born near Reykjavik, Erlendur studied philosophy in college, but his interest in understanding more about the world began before that. When he was 15, he had an experience during a heavy storm when the sun suddenly shone through the clouds and lit up pebbles on the banks of the nearby shore. As the light reflected off the pebbles, Erlendur sensed being filled with light himself in a way that was immense and beyond words. In an interview with Michael Tymn (2015), he said that a vivid trace of that feeling stayed with him forever and that after that, he never doubted that there was a superior reality. Following college, he worked for three years, mostly as a journalist, before returning to school to study psychology, eventually earning a PhD under Hans Bender in Freiburg. After that, he spent a year working at J. B. Rhine’s parapsychology center in Durham, North Carolina, followed by an internship in clinical psychology at the University of Virginia, where he met Ian Stevenson. He and Stevenson studied an Icelandic medium together, introducing Erlendur to the topic of mediumship which he would return to in subsequent decades. Following his internship, he entered the field with a bang. Karlis Osis, the director of research of the American Society for Psychical Research, invited Erlendur to join him in a large study of deathbed visions. They surveyed hundreds of doctors and nurses in both the United States and India about events they had witnessed in their patients. What resulted was a landmark study, one that exemplified the best the field has to offer—detailed statistical analysis along with compelling individual reports. One striking example involved a two-and-a-half year old boy whose mother had died six months before. The respondent wrote, “He was lying there very quiet. He just sat himself up, and he put his arms out and said, ‘Mama,’ and fell back [dead]” (Osis and Haraldsson, 1977, p. 53). Osis and Haraldsson found that the data did not support known medical or psychological causes of hallucinations. Likewise, the influences of religious or other cultural factors could not be used to explain away the phenomena.

This study reviews observational studies regarding alleged past-life memories published as scientific articles, and points out their bibliometric and methodological characteristics. Scientific databases were screened (Scopus, Web of Science, PubMed/Medline, PsycINFO, Scielo, and OpenGrey). The 78 included studies were classified by their methodological and bibliometric characteristics. The peak of publications occurred from 1990 to 2010 (45%), and Asia was the most investigated territory (58 studies); most of investigations were related to children (84%) and case report was the predominant study design (60%). Interview was the predominant methodological approach (73%), followed by documental analysis (50%). Claimed past-life memories (100%), unusual behaviors (74%) and birthmarks/defects (37%) were the most investigated variables. Investigations of past-life memories should be encouraged around all cultures, and future studies should consider previous methodological features and try to overcome their limitations.

Objectives: This study examines childhood gender nonconformity (GNC) in conjunction with the phenomenon in which young children describe memories of a purported previous life. Methods: In a case-co...

Alejandro Parra, a psychologist who teaches at the Universidad Abierta Interamericana, is the author of several books, including one on the history of parapsychology in Argentina. In his latest, he writes about his interviews with dozens of nurses and professional caregivers regarding exceptional experiences that they either witnessed in patients, often at the end of life, or had themselves. As an example, a psychiatric nurse in Buenos Aires told about a patient who woke up at four o’clock one morning, shouting “My house is on fire, my house is on fire!” The distraught woman tried to leave the hospital and eventually had to be sedated with medication. Two days later, relatives arrived with objects that had been rescued from a fire at her house, which had occurred at four in the morning.

Numerous cases of young children who report memories of previous lives have been studied over the last 50 years. Though such cases are more easily found in cultures that have a general belief in reincarnation, they occur in the West as well. This article describes the case of James Leininger, an American child who at age two began having intense nightmares of a plane crash. He then described being an American pilot who was killed when his plane was shot down by the Japanese. He gave details that included the name of an American aircraft carrier, the first and last name of a friend who was on the ship with him, and a location and other specifics about the fatal crash. His parents eventually discovered a close correspondence between James׳s statements and the death of a World War II pilot named James Huston. Documentation of James׳s statements that was made before Huston was identified includes a television interview with his parents that never aired but which the author has been able to review.

Gender identity disorder (GID) is a relatively rare disorder with an unclear etiology. This case report involves a boy from Thailand who was thought by his parents at birth, on the basis of a birthmark, to be the reincarnation of his maternal grandmother. He subsequently demonstrated cross-gender behavior. A link between his parents' cultural beliefs and the boy's cross-gender behavior is explored. Implications for the causes of other cases of GID are explored, and in particular, the question of whether parental expectations, as exemplified by these parents' cultural beliefs, can be a contributor to the formation of GID is considered.

Experimental birthmarks involve a practice in several countries in Asia in which the body of a dying or recently deceased person is marked with a substance, most often soot, in the belief that when the individual is reborn, the baby will bear a birthmark corresponding to the mark. This is usually done with the expectation that the rebirth will occur in the same family as the deceased individual. A field study was undertaken in Thailand and Myanmar (Burma) to examine such cases. Eighteen cases were found in which a baby was born with a birthmark that corresponded to a marking made on the body of a deceased person; in six of these, the child also made statements that the family believed were related to the life of the deceased individual. Possible etiologies for these cases are explored. Keywords: Birthmarks—experimental birthmarks—reincarnation

The following case report describes a Burmese subject with an unusual birthmark and birth defects thought by local people to be linked to events surrounding the death of his mother's first husband. The nature of the link is explored, including how the assumption of a linkage could have led to subsequent events.