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Philosophically, Stevenson was a naive dualist. He believed that bodies and souls have separate evolutions and existences, and he seemed not to be concerned or aware of the philosophical problems that ensue from such claims about mind and body.His dualism became stronger after he experimented with mescaline and LSD.This may seem paradoxical, because if a small amount of a drug acting on the brain can markedly alter our mental experiences does this not prove that our thoughts are only our subjective awareness of our brain's activity? For me it does not. I admit certainly that the chemical changes in my brain that the drugs induced released the extraordinary images and feelings that entered my consciousness. However, this does not account for the images themselves, which (apart from those that I could identify as memories) had no correspondence to anything that I had earlier experienced. Here I need to add that my experiences included nothing that I could prove to have originated outside my mind and, if you like, my brain. I had no verifiable extrasensory experience when under the influence of drugs. My interest in extrasensory perception did not derive from my experiences with drugs, although they enhanced it. (Stevenson 1989).
Possibly I might prefer a researcher that did not develop his theories under the influence of LSD.There is reference, in general terms, to Uttara Haddur, but I cannot find any specifics with regard to the case.
Now you will see several discussion points but the one question I ask myself and I haven't seen asked yet in any of the discussions is how come all (I think all or in any case most) of the cases happen to people who are part of religious cults that believes and teaches re-incarnation: the hindus, the druz, etc... Are followers of those cults motivated to see things that are not true or are they simply made more lucid (by the nature of their cult) and that's why the are able to a certain extent to recognize that they had a previous life?