Read ... Professor Ian P. Stevenson (Division of Personality Studies, Department of Psychiatric Medicine, University of Virginia, USA) stated (personal communication to SNA, 1999):
I believe that it would be difficult to persuade an editor (and reader) of a scientific journal that the correct statements made by a reader of ola leaves were not the result of a combination of paranormal cognition, guesses and inference.
Stevenson then suggested a final test of the authenticity of the leaf readings:
STUDIES ON THE PARANORMAL:
Faculty Publication and Seminars, University of Peradeniya, SriLanka
Tel. 0094-8-388302 Ext. 2005, Fax. 0094-8-388933
STUDIES ON THE PARANORMAL- 2: FURTHER INVESTIGATIONS ON THE AUTHENTICITY OF THE ANCIENT INDIAN OLA (PALM) LEAF ('NADI')HOROSCOPES AND THE QUESTION OF `FREE-WILL' versus `DETERMINISM'
INTRODUCTION
5. Telepathy. This was excluded because some readings were made after the initial providing of the thumb print in the absence of the subject (Case No. 15 described below) while the readings were recorded on an audio-tape. In addition, in other cases, correct facts read off the leaf were unknown to the subject at the time of reading.
The facts, obtained by mechanisms 1, 2, 3, 4 and 5 would, of course, not be written on the leaf; hence the confirmatory test done as reported in this paper was to confirm or dispute ("falsify") the question whether the `correct' facts were really written on the leaf..
The accurate predictive capacity of the leaf-readings, which sometimes spanned a period of ten or more years, indicated that mechanisms 1 and 2 at least were not operative, and that they were genuine astrological readings.
Evidence given in the earlier report, supporting the tentative conclusion that the readings were made from a script actually written on the leaf, included the following:
(1) On repetition of the readings, sometimes months later, the facts and their sequence were approximately 80% and 75% respectively, in correspondence. Translational or interpretational variations might have accounted for the short-fall from 100%.
(2) The report also stated that in two cases, the subjects, both Tamil professionals who were familiar with the Tamil language's script, and who were also familiar with these leaves, read the names of either themselves or their family members on their respective leaves, indicating that indeed the readings given were made off a script which was documented on their leaves.
Another case (No. 15) further supports the view that these readings are made from a script written on the leaves. The subject obtained the reading of the first, general chapter which correctly stated facts about himself. The reader then suggested that the reading be continued on the next day as it was now late in the evening. On the next day the original reader gave the leaf to another reader who re-read the first chapter that was read on the previous day; the second day's reading of the first chapter was identical with that given on the first day, suggesting that the readings were made off a script actually written on the leaf.
Yet, despite the remarkably accurate statements and predictions, and evidence summarised above for the fact that the readings were based on a script that was really written on the leaf, Professor Ian P. Stevenson (Division of Personality Studies, Department of Psychiatric Medicine, University of Virginia, USA) stated (personal communication to SNA, 1999):
I believe that it would be difficult to persuade an editor (and reader) of a scientific journal that the correct statements made by a reader of ola leaves were not the result of a combination of paranormal cognition, guesses and inference.
Stevenson then suggested a final test of the authenticity of the leaf readings:
To show that these correct statements were written in ancient Tamil one would need to have photographs of the Tamil text together with translations by an expert on the Tamil language. Moreover, the photographed text should be that of the correct statements.
Further, Stevenson pointed out that:
Such a demonstration would be a remarkable event. I do not doubt that it would
have extraordinary reverberations in philosophy, science and religion.
This report describes this test done by one of the authors (SS) of this paper, in a centre in Chennai, South India, in February 2002.
RESULTS(The significant facts relevant to this paper are italicised)
In February 2002, SS called at a centre in Chennai, South India, which he had not visited before; nor had he met its readers before. He gave his right thumb print at 8 am, with his first name, the shortened version Sidha, used by his friends. After about an hour SS was called in for the reading. Several leaves were unsuccessfully tried for his father's name. Another bundle of leaves was then brought in. Midway through this bundle, the reader asked, "Is your father's name Sambandan?" SS replied `yes' as Sambandan is his father's surname which was not given earlier to the reader. The reader then asked, "Is your mother's name Saraswathy?" SS confirmed it, though he had not supplied it earlier. He then asked, "Is your name Sidheswara?" SS again agreed, although he had not given his full name earlier. "Is your wife's name Sosapin?" (Figure), and on being told "yes" by SS, the reader then said "This is your leaf". His wife's name too was not supplied to the reader earlier. He then went out for about five minutes to call in a scribe for audio-recording and the writing out of the reading.
The first, general chapter, containing the personal and family details, was read. The reader readily agreed to show SS the leaf and script and to allow SS to photograph it. The most decipherable name was SS's wife's name which was an English name. Her real name is "Josephine". There is no letter "j" in the Tamil language, and when present it is a borrowing from Sanskrit. The letter "s" is substituted for "j". (Professor C. Sivagnanasunderam, novelist in Tamil, 2002, personal communication); hence "So-sa-pin" instead of "Jo-sa-pin". The letters "So" were similar to the modern Tamil with which SS was familiar. The second syllable "Sa" in the Figure, is under the point of the pen. The "Sa" too was decipherable to one familiar with modern Tamil. The third syllable "pin" differed slightly from that in modern Tamil. The other sentences and words (other than names) in the text were difficult for SS to decipher. The facts in the rest of this first chapter, the past and up to the present, too, were accurate.
A few days later SS called at a different centre, also in Chennai, South India, which dealt with these leaf horoscopes. SS had not visited this centre before nor had he known its readers. SS showed a reader at this centre, the photograph of the leaf which was read at the first centre and which contained accurate facts relating to SS. This reader (at the second centre) read, slowly, "So-sa-pin". He also read SS's father's name, SS's name, and his mother's name with ease.
The reader at the first centre did not give the leaf to SS as it was claimed that another person's horoscope might be on the reverse. It should be stated that on a previous occasion in a different centre in South India, SS was given his leaf after an accurate reading.
The results of this test were communicated to Prof. Stevenson who first suggested the test. He then posed the possibility of the reader having had access to the `facts' telepathically or by `normal' guesses, and then written these `facts' out on an old (blank) leaf. This would have meant that the reader left the room where the client was, spent some time to write out a `new' leaf with the `facts' that he telepathically retrieved, and brought it back and read the same. This was not the case as after the client (SS) sat with the reader, the latter went out of the room during the reading for approximately a minute and only once, to answer a telephone call. Moreover, he left the leaf which had the correct facts on the table while he was away from the room for this brief period; it was during this period that SS photographed the writing on the leaf; above all, the reader did not bring any other leaf when he returned. The etching on a palm leaf is a tedious process with a metal stylus, more time consuming than writing on paper. The etching then has to be blackened with soot (carbon powder), and the excess soot rubbed off from the leaf with oil. It is unlikely that the `new' writing could have been made by the reader during his one-minute absence from the room, apart from the fact that he did not bring back with him another leaf, the putative fraudulent leaf.
A further refutation of the suggestion that data could have been obtained telepathically from the subject, arises from a case (No. 16) in which the subject, having had a reading of a few chapters, requested that the readings of the further chapters be recorded in her absence on a later date. These subsequent chapters had been read by the reader and recorded as requested by the subject, and were also found to be correct. Since the subject was not present at the latter readings, a telepathic process for retrieval of this data is probably unlikely.
DISCUSSION
Supplementary to the anecdotal and personal evidence recorded in our first (1998/9) and in the current paper, the test prescribed by Stevenson and the results accruing from it described in this paper, apparently demonstrated that the readings were made off a script actually written on the leaf.
An attempt will be made to have one of these ola leaves, in the possession of SS, carbon-dated. Even if the test reveals that the leaf is indeed centuries old, it could be construed that, as Stevenson hypothesised, the reading could have been made off a `new' instant script made on an old blank leaf, from data retrieved by the reader, telepathically. However, the cogent evidence described in the preceding paragraphs relating to SS, that the correct leaf was not recently-written on blank fraudulent leaf, appears to us to be strong enough to discount Stevenson's explanation and to regard these leaf horoscopes as authentic.
One of the Indian readers resident in Sri Lanka, when confronted with this `telepathic' explanation of the accuracy of the leaf readings, replied: "If I can get all the correct information from a subject, telepathically, I do not need to dabble with ola leaves". Indeed other practitioners of the paranormal do indeed provide clients with verbal astrological and perhaps numerological and telepathic readings (Sinhala - nimittas) which are accurate.
Epistemology in the East and West
Paranormal practices are firmly embedded in the South Asian culture. Eastern epistemology is perhaps of a wider scope in South Asia than in the West; for example, in Buddhism,
…the Buddha urged his followers to strive to go beyond faith in rebirth and to verify it through extrasensory capacities which, he claimed, one could cultivate by practising meditational techniques. In this sense, Buddhist ethics, and the whole of Buddhist epistemology that underlies it, are as empirical and as amenable to scientific method as is Western ethics, or even more so since sense-perception in Buddhism (as in most other Eastern epistemologies) is far broader than that defined and accepted in the West". (Hall, 1987)
Determinism
The implication of the result of our investigation that, at least, the major events in a person's life, are `determined', again raises the perennial questions of `free will' versus `determinism' (this matter was briefly touched upon in the 1998/9 paper) and of `moral responsibility' in decision-making through `free-will'. Ayer (1965) wrote: "It seems that if we are to retain this idea of moral responsibility, we must either show that men can be held responsible for actions which they do not do freely, or else find some way of reconciling determinism with the freedom of the will".
The implication from this paper's finding that major events are pre-determined will inevitably engender strong opposition from those who are confronted with the possibility of determinism. The primary purpose of this investigation, however, was to test the authenticity of the ola leaf horoscopes and not to attempt to resolve, if that is at all possible, the debate on `free-will' versus `determinism'. However, some comments, might seem to be necessary on this problem of `determinism'.
Consider the following (real) example. The selection of medicine as a career by a Sri Lankan subject A was based on his liking the subject, and the examples of relatives who were successful doctors. He later turned to academic medicine and research, through interest in experimentation, long before his undergraduate medical work began. His choice of a medical career was thus seemingly, in conventional terms, a free choice made of his `free-will'. His ola leaf read 36 years later in South India stated that the subject will qualify in medicine and will give instruction in medicine to others, and that he will have two higher degrees (which indeed he had acquired). If, as demonstrated here, these leaf readings are authentic, and were written decades or more probably centuries before, then his choice of a medical career was, in this sense, determined. Further determinants that underlay his choice of medicine were the examples of his relatives and his prior conditioning, through his reading of books on scientific discovery and experimentation. Thus, his choice of medicine as a career, though seemingly made through his `free-will' was in reality `determined'. Searle's (1984) question is topical: "Is it ever true to say of a human being that he could have done otherwise?…. Is all behaviour determined by such psychological compulsions?" Searle answers the second question negatively. If this debate is intractable to resolution, could at least the compromise of "compatibilism" (Searle 1984) give us any relief, though Searle thought it was an inadequate solution to the problem?
One of the criteria on which the operation of `free-will' is claimed to rest is the availability of alternatives which a subject could choose from in a given action. His choice of one option is then regarded as reflecting his `free-will' in making that choice while it remains a possibility that he could have made a different choice (see Searle 1984 for a discussion of this topic, p. 98). But the fact is that he did make the choice he made (the `factual'); the existence of `counter-factuals' i.e. the alternatives, is a philosophical problem which will not be discussed here.
If indeed the idea of `free-will' is delusory and that determinants of many kinds operate in the making of a choice, then there appears to be a parallel in the derivation of conclusions from observations and formulation of theories in science. This relates to the question of `objectivity'. As Grinnel (1987) states, "In any event, the observer can look at the scene in a multitude of ways, each of which involves different hypotheses regarding what he/she sees. Therefore, it has been suggested that an observer imposes a particular meaning on a scene according to his/her interest and interpretation of what is going on…. The point to be emphasised is that, in large part, an observer's previous knowledge and experience determine what aspects of a scene will be interesting to the observer". In discussing some ideas of the philosopher of science, Paul Feyerabend, Jones (1989) wrote: "This leads him to the controversial conclusion that competing theories are equally reasonable alternatives, with one being eliminated in favour of another only as a result of subjective choice. `What remains are aesthetic judgements, judgements of taste, metaphysical prejudices, religious desires, in short, what remains are our subjective wishes'".
Some comments (italicised) of the philosopher A.J.Ayer (1965) are also apposite to this discussion. "For it is not always the case that when a man believes that he has acted freely we are in fact able to account for his action in causal terms"
The possibility that Subject A's choice of medicine was determined by the circumstances described above, might here be considered.
"A determinist would say that we should be able to account for it if we had more knowledge of the circumstances, and had been able to discover the appropriate natural laws. But until those discoveries have been made, this remains only a pious hope".
Although the palm leaf readings indicate that his choice of a medical career was determined, the `natural laws' and the mechanism underlying such determinism, as well as of the leaf writings themselves, are of course unknown.
Finally, as Ayer (1965) wrote: "But now we must ask how it is that I come to make my choice. Either it is an accident that I choose to act as I do or it is not. If it is an accident, then it is merely a matter of chance that I did not choose otherwise;…. But if it is not an accident that I choose to do one thing rather than another, then there is some causal explanation of my choice: and in that case we are led back to determinism".. This appears to be the challenging situation that the palm leaf horoscopes have confronted us with.
Since the publication of our first paper in 1998/9, a commentary "Nadi Astrology (an overview", appeared in The Times of Astrology, New Delhi, January 2002. (see also http://www.sanskritionline.com/nadi/History.htm) Some facts in the Times of Astrology, which are supplementary to those in the 1998/9 paper are quoted verbatim in italics below, followed by our comments:
-Leaves were found "lying idle" in the Vaitheeswarankoil (South India) around the 13th century.
-Translations from Sanskrit were made into Tamil and Telugu.
-Only about 40% of persons are likely to get their leaves. (This implies that several million leaves should be available).
The author then posed some questions, some of which are answered in our present and the preceding articles.
"Are they actually reading what was written on the leaves?" This is the central question which the present article has apparently answered.
"Why don't nadi readers give your leaf to you, if it really belongs to you?" Indeed one of us (SS) had his leaf given to him after the reading in a South Indian centre.
"Can you read what is written there?" "Will they show it to you?" The present article has answered these two questions.
"Is it possible to do any research at all in this field?. The scientific approach to research on these leaf horoscopes was also discussed in the 1998/9 paper. A more general discussion "The scientific approach to research on the paranormal" was written (by SNA) in Trends in Rebirth Research, Proceedings of an International Symposium, 2001, N. Senanayake ed., Peradeniya, Sarvodaya Viswalekha Press.
"Are there other aspects, natural calamities, political set ups, wars, countries etc. written also nadi granthas (sic) other than about persons and if so why don't they publish it beforehand?" Yes in Case No. 10 (Arseculeratne 1998/9), the nadi reading referred to political events in Sri Lanka, 7 years into the future.
Why cannot the nadi readers tell the exact names of the wife/husband before marriage, but can tell the names (of) after marriage?" In Case No. 7 (Arseculeratne 1998/9) the nadi reading had given the name of the girl the subject would marry. It is of great interest that the girl he married had a different name but it was the case that the name specified by the reading was indeed the family name, to which an original name had been changed decades before this reading and before the subject's marriage to the girl. The name change was known only after his marriage.
Topics for Future Research.
"Whether we or the experts in linguistics can read the same and understand?" "Whether there is any script at all in the leaves?" These two questions have been answered in the present article.
A statement on the origins of these leaf writings is from the introduction in a leaf reading obtained by a Sri Lankan in India in the 1930s:
"Stanza 1- These are horoscopes written down by Agasthya Muni in his discourses to his disciple Machakendran:- `I had known the Shastras as dictated by Narayinal Goddess Parvathi wife of Narayanan to Nandi Devar [the Bull God that is the medium of Hindu worship of Shiva] and I am telling same to you. If you find in the palms of a male, the lines known as
adukku visiri sakkara
iratti yoga sangu paali
irai ligithamsam
he will be born in the race that sprang up in Ceylon through Buddhism in the capital town or near about'".
ACKNOWLEDGEMENTS
We are thankful to Professor Ian P. Stevenson (Division of Personality Studies, Department of Psychiatry, University of Virginia, USA) for having suggested the test which was performed, and discussed in this investigation, and to Professor P.D. Premasiri (Department of Pali & Buddhist Studies, University of Peradeniya, Sri Lanka) for discussions on the question of `free-will' and `determinism'.
REFERENCES
Arseculeratne, S.N. 1998/9. "Studies in the paranormal. I: The Indian ola leaf horoscopes and the ideas of karma and reincarnation." The Sri Lanka Journal of the Humanities XXIV and XXV, 231-246.
---. 2001, "An alternative approach to the study of rebirth through the Indian ola leaf horoscopes." In Trends in Rebirth Research. Proceedings of an International Symposium, N.Senanayake ed., Ratmalana: Sarvodaya ViswalekhaPress. 117-120.
Ayer, A.J. 1965, "Freedom and necessity." In Philosophical Essays, London: MacMillan & Co. Ltd.
Grinnel, Frederick, 1987. The Scientific Attitude. Boulder, Colorado: Westview Press Inc.
Hall, Vance D. 1987. Western ethics confronting Eastern society. (unpublished lecture), University of Malaya, Kuala Lumpur, Malaysia.
Jones, Richard. 1989. "The Historiography of Science. Retrospect and Future challenges." In Teaching the history of Science. Michael Shortland & Andrew Warwick eds, Oxford, Basil Blackwell.
Searle, John R. 1984, "The Freedom of the Will." In Minds, Brains and Science. The 1984 Reith Lectures, London, The British Broadcasting Corporation.
S.N. ARSECULERATNE & S.SAMBANDAN
I believe that it would be difficult to persuade an editor (and reader) of a scientific journal that the correct statements made by a reader of ola leaves were not the result of a combination of paranormal cognition, guesses and inference.
Stevenson then suggested a final test of the authenticity of the leaf readings:
To show that these correct statements were written in ancient Tamil one would need to have photographs of the Tamil text together with translations by an expert on the Tamil language. Moreover, the photographed text should be that of the correct statements.
Interested persons may read the study done by Haiyo Haiyaiyo on TAMIL LANGUAGE AND SCRIPT READING LINE BY LINE USED IN PALM LEAVES AND ITS PROPER UNDERSTANDING,. Refer Upakram.org MARTHI. SITE
Further, Stevenson pointed out that:
Such a demonstration would be a remarkable event. I do not doubt that it would
have extraordinary reverberations in philosophy, science and religion.
have extraordinary reverberations in philosophy, science and religion.
Scientific Research Study on Naadi Astrology – Part 1
The URL for the post is http://www.lankalibrary.com/myths/olaleaf.htm
STUDIES ON THE PARANORMAL:
THE INDIAN OLA LEAF HOROSCOPES, AND THE IDEAS OF KARMA AND RE-INCARNATION
HISTORY
Horoscopes of contemporary people, Asian and non-Asian, written on ancient palm (ola) leaves have been known for decades in both Sri Lanka and in southern India, especially Tamil Nadu. They have been discussed in many issues of Indian astrological magazines, though mainly in the context of the subject of astrology but not on their history, or on why they were written or even with studies on their authenticity. One South Indian reader of these leaves who had dealt with these for over forty years in Sri Lanka told me they were originally written on goat skins, later transcribed on copper plaques, and then on ola leaves which are now claimed to be. hundreds of years old. If this is correct, the possibility of errors in transcription cannot be excluded. On why they were written, it has been surmised that they were tutorial exercises set by the ancient sages (rishis) to their pupils who were set the task of composing the horoscopes of persons yet to be born in a series of dates and times, or that the sages made these writings for the guidance of people, There were apparently seven (saptha) rishis (saptharishi) who authored these horoscopes individually or in conference of all seven (saprha-rishi vaakyam, seven -rishi stanzas). Since these writings relate to ordinary people, it does not appear that the authors were concerned only with important persons whose life histories could make vivid stories. Some clients are told that there are no leaves pertaining to them.
These leaves are claimed to have been in ancient Hindu temples in South India from where they were either stolen or bought during the British occupation of India. The British, it is said, took away the manuscripts of utilitarian value to them, such as traditional medicinal and alchemical texts. The remainder were the horoscopes. Since they apparently dealt with the lives of contemporary people, the present owners of the manuscripts have made a lucrative practice of reading them for their subjects in Asian countries. An occasional non-Asian has also found his leaf.
The following commentary is based on data from 14 case histories.
IDENTIFICATION
Leaves are identified as belonging to a given subject through his/her thumb prints which probably serve as indispensable 'indexes' or codes; birth date and time are insufficient. Four main groups of thumb print patterns have been identified. The reader generally takes a few days or even a week to locate the respective leaf (leaves) in bundles which the reader has brought over from India. In one case (case No.1) narrated to me, and in which the readings were accurate, the reading was made an hour after the thumb print was supplied. In my case (case No.2), in South India, the reading was begun about 2 hours after the reader took my thumb print. This short interval, in addition to the fact that I was a stranger in South India, would have excluded fraud through the reader seeking out information about me from outside sources. Final identification is done by the matching of birth date, names of the subject and his/her parents as a prelude to the reading. The distribution of 'planets' in the natal horoscope as stated in the leaf which is described during the definitive reading and not revealed earlier by the subject, is an important verification of the correspondence of the reading with the subject. It is important to state that this correspondence is not used for the selection of the leaf. Beginning with the first chapter (corresponding to the 'house' of an astrological chart) which confirms the identity of the leaf the subject may choose for reading, any of the remaining 11 houses which deal with various aspects of his life, eg. 2nd dealing with his assets, 3rd with his brothers and sisters, 4th his home, vehicles, mother, 10th with profession and status in life and so on. Although the time of birth is not used for identifying the leaf the exact horoscope (distribution of the planets, birth star, rulership periods) is given on the reading. This indicates that the client's time of birth is implied in the leaf-reading, because an accurate horoscope cannot be drafted without the exact time of birth. This suggests that the reader is not using a chart drafted by him on the occasion of the consultation for his reading, excluding this device as one possibility of fraud.
THE READING
On the appointed day, the leaf is read, while a tape recording is made. In one centre (of the case documented below) there were several readers and translators, one pair dealing with a given leaf. After each sentence or part of it, the reading is translated (if the subject so wishes) into his own language by a translator; the translation is recorded at the same time. The reading covers not only the subject's present life (its past, present and future), but also his/her previous birth and the next birth. The leaf has often been known to state that the subject will have the reading only at the age (and year) at which he seeks the reading. Indeed I personally know of one case (case No.3) in which the subject was told that at the time of reading, his wife would be abroad; in fact his wife was abroad on a 3 month holiday. It is remarkable that over an age-span of 60 odd years of this subject, this period of 3 months when his was away, was his 'appointed' time for having his leaf read.
There is no discussion between reader and subject except initially when the subject is asked to verify that the leaf is indeed his, from his date of birih, and names of the subject and of his parents, and on occasion from key facts of his life, eg. number of siblings. The absence of such a discussion excludes the possibility of the reader 'fishing out' information from the client.
The reading states all significant facts from the time he was born including where be was born (eg. public hospital, major city), the date, day of the week, the natal horoscope, parents' names, subject's name, number of siblings (male, female), number of children (male, female), profession, events in the subject's life and a full description of the natal chart. It is again to be emphasised that, although the subject does not initially state his time of birth, the horoscope that is described necessarily entails a 'knowledge' of the time of birth because the natal horoscope depends on it for its accuracy.
The events are related to astrologically determined 'periods'; under the rulership and sub-rulership of specific 'planets'. In my fathers' reading (case No.4) which he obtained in the 1930s, the periods were listed from the year of his birth (1889) till only 1960, as if to mean 'that; 1989-1960, is his life span'; indeed he 4ied in 1960, a correct prediction for a 30 year period.
THE LANGUAGE OF THE OLA LEAF WRITINGS
Tamil subjects who have had their readings and who have seen the writing on the leaves are of the opinion that the language was not modern Tamil. Indeed one subject (case No.5) had to have his leaf translated into contemporary modem Tamil by a Professor of Tamil who was an expert in Tamil linguistics, and could understand ancient Tamil. Translations might involve a distortion or obscurity of original meanings. In this (case No.5) related to me, the subject was told that his father was in an occupation that dealt with transport and that he had to work with "iron and fire". It is not unexpected that the writing which was probably made centuries before the invention of railways, failed to identity "iron and fire" as having referred to a steam locomotive in which his father was an engine driver. In my father's (case No.4), his leaf stated that he, in his profession, would be concerned with "wheeled conveyance"; he was employed in the railways. In another case (case No.6), the subject heard the word "upadeshana" mentioned in relation to her profession. At her first reading the translator gave it as 'teacher' which was correct, but after retirement she was indeed a counsellor in a different line of work. The word 'counsellor' was a better translation of the Sanskrit word "upadeshana )'. In this reading, the subject was told she had 'high blood pressure and cholesterol', which are terms in modern medicine and certainly could not have featured in an ancient script. In the latter instance, the interpretation by the reader or translator might explain the use of modern terms.
THE FUTURE
It is invariably so that the past, up to the time of reading, has been entirely and uncannily accurate, down to the details of personal names. In my instance o.2) with an Indian reader in Madras, I wrote my father's name as 'Patrick' for the use of the translator in identifying the leaf as mine. The reader however read the selected leaf and said my father's name was 'Don Patrick', which was correct. My father had seldom used the name Don, and I did not mention or write that name during tins session. Having been a South Indian reader whom I had not met before, and having had my reading made 2 hours after giving my thumb print, it was not possible for him to have fraudulently ascertained the name Don.
What does seem to go wrong m some cases is the future, Why this is so is controversial and hypotheses abound. One suggests 'that, as much as the events described in the writings are based on the idea of karma (cumulative consequences of one's past deeds), a person's future depends not only on his past karma especially from deeds committed in his previous lives, 'but also on his deeds (and consequent karma) in his present life, which can modify his karmic account, modifying in turn the events of the future. It is relevant that a current view on the perennial debate on free-will versus determinism is that the answer probably lies in the idea of 'compatibilism' (Searle 1984) which accommodates both determinism and free-will, just as much as Radhakrishnan, the Indian philosopher-statesman compared the situation to a game of cards in which the predetermined (determinism) pack of cards is dealt out as a hand to each player, who can then use the cards as it pleases him (free-will).
The meticulous performance of propitiatory rites or poojas (as correctives for 'bad' karmic effects) as prescribed in the readings as a determinant of the fruition of the predictions could also be another basis of the explanation of why the future, as described on the leaf, is not always correct. In these instances, perhaps the poojas were not done as prescribed.
THE INVESTIGATION OF THE OLA-LEAF PHENOMENON
It is apparent that the phenomenon of the ola leaves cannot be studied 'objectively' or by quantitative, controlled experiments, as one would do in normal science or even with other putative psi phenomena - eg. GESP with Zener cards under controlled, experimental conditions, statistics etc. The approach that seems possible with the ola leaves is that used by Ian Stevenson in his analysis of cases suggestive of re4ncarnation, or the legal approach to gathering what could be circumstantial evidence, with corroboration from independent sources, and certainly the elimination of fraud. In this respect, another parallel is the validation of ideas in astro-physics and theoretical physics: " . . it is not easy to measure the mass and spin of something as dark and far away as a neutron Star or a black hole. These things have to be deduced from circumstantial evidence (especially hard for black holes) which by their nature reveal little about themselves" (General Relativity. The Economist, 1997, Nov 8th) Yet it is possible to make some investigations such as whether the readings are off a written script. In this case re-reading at a later date, of the same leaf, should give an identical reading. If it is not identical, then some telepathic event at the time of reading might account for its accuracy,
POSSIBLE SOURCES OF FRAUD
One possible source of fraud is a tracing of the antecedents of the subject through his/her name, address or other personal details (if given), during the week or more that elapses between the initial meeting at which the thumb print of the subject is supplied, and the reading. That this does not seem to occur is suggested by the fact that the subjects who have had correct readings did not give their correct name, nor address nor other relevant personal details. Such a source of fraud is also discounted on the facts that (1) the gap between the giving of the thumb print and the actual reading after the selection of the leaf has been as short as one or two hours, making it impossible for the reader to do 'research' on the subject's background; (2) confidential details pertaining to the subject, but which have not been known to anyone else, or not documented, have been read or commented on with great accuracy; (3) specific predictions, borne out as correct by subsequent events, have been recorded. In one case (case No.7), the transcript of which I have, the subject (a Sinhalese) was told that he will marry a girl of a different face, with a specified surname. Indeed, years later, he did get married to a Tamil girl, but her surname differed from what was predicted. On checking with her parents after marriage, it was revealed that their family name had indeed been changed many years before, and the original name was in fact what was stated on the subject's leaf Neither the subject nor the girl was aware of the original name. Other examples of accurate predictions made for periods of up to several years in the future, would also exclude fraud of this type, and are recorded below.
Another obvious type of fraud could occur when the reader by skilful questioning, draws out the information from the subject himself in the guise of needing that information for verification of the ownership of the leaf. In my personal experience and that of others, such 'fishing' did not occur. The only questioning by the reader was solely for verification of the identity of the leaf from basic facts (date of birth, names of subject and family members) related to the subject, before the actual reading.
Each session covers only 2 or 3 chapters and when the subject returns, days or weeks later on appointment, the same leaf (identified by a shrewd subject by its physical appearances such as tears and marks) is taken up again to continue the reading. Further evidence in refutation of the possibility of fraud (as pertaining to an instant astrological reading instead) is that when a person who once had a reading went back for re-reading of the same leaf, a near-identical reading was made on the second occasion, as described below. The investigator was herself proficient in astrology. She had readings (her son's) (case No.8) made on two different occasions, 8 months apart. The facts and the sequence of the facts given in the four chapters thus tested, were closely similar. If the reading were a concoction or all instant reading from a chart made at the session by the reader from his knowledge of astrology, successive readings on widely separated occasions could scarcely have been identical. In case No.3 the subject who once had a reading, went back for a re-reading of the same leaf, six years later, and was told that after the original reading, his leaf has been sent back to India and that he will have to await the reader's return from India with that leaf On his re-visit he was told that the original leaf was not available but that another lea{ also pertaining to this subject, will be read; this reading was also correct, but this particular case could not produce a confirmation of actual written documentation of the original reading, as two different leaves and different chapters were read.
It is a less stringent refutation of the possibility of fraud that the reader was a visiting South Indian while the subjects were from many different parts of Sri Lanka or even from other countries, who had not known the reader until their consultation with him.
A CASE STUDY IN INDIAN OLA LEAF HOROSCOPE READINGS (AS NARRATED TO THE AUTHOR BY 'C' AND HER HUSBAND, cases No.9, and 10)
Reader - a south Indian, resident in Sri Lanka for over forty years.
Readings - in Tamil, with English translation, both tape recorded
Personnae - F =, C's father who had a son from his 1st wife W1
AL = his second wife and mother of C
C = daughter of F from his 2nd wife AL
Readings - in Tamil, with English translation, both tape recorded
Personnae - F =, C's father who had a son from his 1st wife W1
AL = his second wife and mother of C
C = daughter of F from his 2nd wife AL
F's ola reading (case No.9) (describing his present and past lives) were given by the reader in 1956, a year before C was born (1957). C was told of her father's reading by her mother AL.
C's reading ~o. 10) (describing her present and past lives) was also given by the same reader but 24 years later in 1980, after her father had died many years earlier.
The reader was unaware of the relationship between C and F at the time of C's reading, nor did he have cause to remember that he gave her father's (F's) reading 24 years before. Moreover since F had died, there was no possibility of getting his thumb print for retrieval of his leaf for a second time. Later the reader 'was told of the father's death. The remarkable coincidence of the facts stated on the two leaves, and described below, could thus not have been attributed to a knowledge on the part of the reader that the leaves belonged to two related subjects.
F's present life
F was very keen to study medicine and he sat one examination but he did not continue as his parents wanted him to work towards the examination for the Civil Service. He always regretted that he did not study medicine. In his professional life, F was in employment as a senior government official in the prestigious Ceylon Civil Service, and held an important posting in a state ministry.
F was married to W1 from whom he had a son (S). After S's birth, F's marriage had foundered and they were divorced. The son S was taken by W1. F then married AL and C was born in 1957. W1 died in 1958, and then her son S was brought up by F's 2nd wife AL, who cared for the son as if he were her own son. F's marriage to AL was a successful and happy marriage.
F's former life
(as stated on his ola horoscope. Italicised parts occurred in the reading, bold initials and words, author's) You had been a King in Nepal and though having had a Queen; you also had an affair with a minister's daughter (MD), and she conceived. The Queen had the pregnancy aborted and the mother (MD) too died. Before her death, the minister's daughter (MD) cursed you (the King) that in a future birth you will never be a King but will merely be an advisor to a King, that you will want to become a doctor but you won 't succeed, and that you will be married to a reincarnation of herself the Queen. The unborn child of the minister's daughter (MD) aborted on the order of the Queen will be re-born as your child and the Queen of your former birth, as your 1st wife. This child will bring trouble to you, the parents, and your marriage wan't succeed You will be divorced and later she will die.
You (the former King, now F) will marry the former minister 'S daughter (MD) with whom you had an affair (now AL) and the aborted child will come back to your second wife (AL) who will look after him, lovingly as her own son.
Your second child chased you away from your throne.
Your second child chased you away from your throne.
Possible parallels between F's former life and his present life
His former Queen is the 1st wife (W 1) in his present life. F is now the former King. The child (of the minister's daughter who conceived after her affair with the former King) that died in the abortion in the previous life, is the son (S) who is now the step-brother of C and who was cared for by F's 2nd wife AL, who was the minister's daughter in the previous life The affinity between the former King and the minister's daughter in the previous life, now continues in the present life as an affinity (and marriage) between F (the former King) and AL (the former minister's daughter MD). MD's aborted child is now her (AL's) step-son for whom she cares as if he were her own.
C's present life
C's reading (case No.9) was taken 24 years later in 1980 at her age of 23, also from the same reader. C's father F died when she was 15 years of age. C married when she was 27. @Lanka Chronicle
Scientific Research Study on Naadi Astrology – Part 2
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STUDIES ON THE PARANORMAL- 2: FURTHER INVESTIGATIONS ON THE AUTHENTICITY OF THE ANCIENT INDIAN OLA (PALM) LEAF ('NADI')HOROSCOPES AND THE QUESTION OF `FREE-WILL' versus `DETERMINISM'
INTRODUCTION
A previous paper in this journal (Arseculeratne 1998/9. Studies on the Paranormal: The Indian ola leaf horoscopes and the ideas of karma and reincarnation) described the phenomenon of the ancient Indian ola (palm) leaf horoscopes – their history, selection and identification of a subject's leaf, and the reading of the leaf. These leaf writings in ancient Tamil are claimed to be hundreds of years old, and are thought to have been written by Indian sages (or by their astrological pupils as tutorial exercises) and recovered from Hindu temples, mainly in South India. Fourteen case studies from readings provided in 4 centres, 2 in Sri Lanka and 2 in South India were included to illustrate this phenomenon. The readers in Sri Lanka are South Indian Tamils, in temporary residence in Colombo, Sri Lanka's capital city. One of them had worked for forty years in this country before his demise.
The selection of a leaf as `belonging' to an individual is done through the subject's thumb prints which are claimed to bear codes also contained in the leaves. The subject's past was invariably described with startling accuracy, while, in some readings, the future as predicted on the leaf was also accurate for many years, though in a few cases, they were not always borne out as accurate by subsequent events. Reasons for this discrepancy were discussed. It was also pointed out that these leaf readings differed from contemporary, conventional `mundane' astrological readings made off a chart, constructed on the basis of the time and place of birth, giving the planetary distribution in the subject's native chart of the zodiac at the time of birth. The latter readings seldom make the impressive statement of facts relating to the subject (e.g. names of the subject, of parents and of family members) with personal details concerning the subject (e.g. his religion, and place of birth, profession, ill-health, number of children and their progress) as described in the leaf readings.
The following possibilities of fraud or other bases that might underlie spurious `readings' were considered in our attempts to `falsify' (in Karl Popper's sense) the idea that these leaf readings are authentic writings:
1. Fraudulent ascertainment by the reader of the history and personal data relating to the subject, (through reference to computerised or documented state records pertaining to the subject, or questioning of the subject's relatives) during the interval (which could be many days) between supplying of the thumb print and the selection of the corresponding leaf. This type of fraud was excluded on the grounds that no personal information, including the full name and address which could have been used in such fraud, was given by the subjects to the leaf-readers. In some cases, the readings were made on leaves selected within 1 or 2 hours (which would have not given sufficient time for such fraudulent ascertainment of data) of supplying of the thumb prints; moreover correct readings were obtained by persons who had never visited that centre before and on occasions the subjects were Sri Lankans who visited the Indian centre’s for the first time.
2. `Fishing out' of information from the subject by discreet questioning of the subject by the reader, under the guise of needing such data to confirm the identity of the leaf. Subjects, whose cases were discussed in the previous article, carefully avoided giving of information on which a spurious reading could have been built.
3. Construction of a horoscope. If the reader is a competent astrologer, he could make a chart at the time of reading and provide the subject with a conventional reading on the basis of his `instant' chart. This seemed improbable because the time of birth, which is critical for the construction of a conventional Indian astrological chart, is not supplied by the subject for the search of his/her leaf; only the thumb prints, birth date and a name for reference are supplied; the name need not be the real name of the subject or even the complete name, and it is given for the `calling-up' of the subject for the reading. `Mundane', conventional astrological horoscopes, according to the Eastern system of astrology, are made on the basis of the place, date and, crucially, the time of birth. Because these (except the date of birth and place) are not given to the reader, the possibility of an instant construction of a chart by the reader is remote.
4. Guesses and inferences. In addition to facts which were on the leaf, extrapolation to other facts through guesses and inferences are possible; the latter facts would then not be documented on the leaf. Guessing of names would be difficult or impossible.2. `Fishing out' of information from the subject by discreet questioning of the subject by the reader, under the guise of needing such data to confirm the identity of the leaf. Subjects, whose cases were discussed in the previous article, carefully avoided giving of information on which a spurious reading could have been built.
3. Construction of a horoscope. If the reader is a competent astrologer, he could make a chart at the time of reading and provide the subject with a conventional reading on the basis of his `instant' chart. This seemed improbable because the time of birth, which is critical for the construction of a conventional Indian astrological chart, is not supplied by the subject for the search of his/her leaf; only the thumb prints, birth date and a name for reference are supplied; the name need not be the real name of the subject or even the complete name, and it is given for the `calling-up' of the subject for the reading. `Mundane', conventional astrological horoscopes, according to the Eastern system of astrology, are made on the basis of the place, date and, crucially, the time of birth. Because these (except the date of birth and place) are not given to the reader, the possibility of an instant construction of a chart by the reader is remote.
5. Telepathy. This was excluded because some readings were made after the initial providing of the thumb print in the absence of the subject (Case No. 15 described below) while the readings were recorded on an audio-tape. In addition, in other cases, correct facts read off the leaf were unknown to the subject at the time of reading.
The facts, obtained by mechanisms 1, 2, 3, 4 and 5 would, of course, not be written on the leaf; hence the confirmatory test done as reported in this paper was to confirm or dispute ("falsify") the question whether the `correct' facts were really written on the leaf..
The accurate predictive capacity of the leaf-readings, which sometimes spanned a period of ten or more years, indicated that mechanisms 1 and 2 at least were not operative, and that they were genuine astrological readings.
Evidence given in the earlier report, supporting the tentative conclusion that the readings were made from a script actually written on the leaf, included the following:
(1) On repetition of the readings, sometimes months later, the facts and their sequence were approximately 80% and 75% respectively, in correspondence. Translational or interpretational variations might have accounted for the short-fall from 100%.
(2) The report also stated that in two cases, the subjects, both Tamil professionals who were familiar with the Tamil language's script, and who were also familiar with these leaves, read the names of either themselves or their family members on their respective leaves, indicating that indeed the readings given were made off a script which was documented on their leaves.
Another case (No. 15) further supports the view that these readings are made from a script written on the leaves. The subject obtained the reading of the first, general chapter which correctly stated facts about himself. The reader then suggested that the reading be continued on the next day as it was now late in the evening. On the next day the original reader gave the leaf to another reader who re-read the first chapter that was read on the previous day; the second day's reading of the first chapter was identical with that given on the first day, suggesting that the readings were made off a script actually written on the leaf.
Yet, despite the remarkably accurate statements and predictions, and evidence summarised above for the fact that the readings were based on a script that was really written on the leaf, Professor Ian P. Stevenson (Division of Personality Studies, Department of Psychiatric Medicine, University of Virginia, USA) stated (personal communication to SNA, 1999):
I believe that it would be difficult to persuade an editor (and reader) of a scientific journal that the correct statements made by a reader of ola leaves were not the result of a combination of paranormal cognition, guesses and inference.
Stevenson then suggested a final test of the authenticity of the leaf readings:
To show that these correct statements were written in ancient Tamil one would need to have photographs of the Tamil text together with translations by an expert on the Tamil language. Moreover, the photographed text should be that of the correct statements.
Further, Stevenson pointed out that:
Such a demonstration would be a remarkable event. I do not doubt that it would
have extraordinary reverberations in philosophy, science and religion.
This report describes this test done by one of the authors (SS) of this paper, in a centre in Chennai, South India, in February 2002.
RESULTS(The significant facts relevant to this paper are italicised)
In February 2002, SS called at a centre in Chennai, South India, which he had not visited before; nor had he met its readers before. He gave his right thumb print at 8 am, with his first name, the shortened version Sidha, used by his friends. After about an hour SS was called in for the reading. Several leaves were unsuccessfully tried for his father's name. Another bundle of leaves was then brought in. Midway through this bundle, the reader asked, "Is your father's name Sambandan?" SS replied `yes' as Sambandan is his father's surname which was not given earlier to the reader. The reader then asked, "Is your mother's name Saraswathy?" SS confirmed it, though he had not supplied it earlier. He then asked, "Is your name Sidheswara?" SS again agreed, although he had not given his full name earlier. "Is your wife's name Sosapin?" (Figure), and on being told "yes" by SS, the reader then said "This is your leaf". His wife's name too was not supplied to the reader earlier. He then went out for about five minutes to call in a scribe for audio-recording and the writing out of the reading.
The first, general chapter, containing the personal and family details, was read. The reader readily agreed to show SS the leaf and script and to allow SS to photograph it. The most decipherable name was SS's wife's name which was an English name. Her real name is "Josephine". There is no letter "j" in the Tamil language, and when present it is a borrowing from Sanskrit. The letter "s" is substituted for "j". (Professor C. Sivagnanasunderam, novelist in Tamil, 2002, personal communication); hence "So-sa-pin" instead of "Jo-sa-pin". The letters "So" were similar to the modern Tamil with which SS was familiar. The second syllable "Sa" in the Figure, is under the point of the pen. The "Sa" too was decipherable to one familiar with modern Tamil. The third syllable "pin" differed slightly from that in modern Tamil. The other sentences and words (other than names) in the text were difficult for SS to decipher. The facts in the rest of this first chapter, the past and up to the present, too, were accurate.
A few days later SS called at a different centre, also in Chennai, South India, which dealt with these leaf horoscopes. SS had not visited this centre before nor had he known its readers. SS showed a reader at this centre, the photograph of the leaf which was read at the first centre and which contained accurate facts relating to SS. This reader (at the second centre) read, slowly, "So-sa-pin". He also read SS's father's name, SS's name, and his mother's name with ease.
The reader at the first centre did not give the leaf to SS as it was claimed that another person's horoscope might be on the reverse. It should be stated that on a previous occasion in a different centre in South India, SS was given his leaf after an accurate reading.
The results of this test were communicated to Prof. Stevenson who first suggested the test. He then posed the possibility of the reader having had access to the `facts' telepathically or by `normal' guesses, and then written these `facts' out on an old (blank) leaf. This would have meant that the reader left the room where the client was, spent some time to write out a `new' leaf with the `facts' that he telepathically retrieved, and brought it back and read the same. This was not the case as after the client (SS) sat with the reader, the latter went out of the room during the reading for approximately a minute and only once, to answer a telephone call. Moreover, he left the leaf which had the correct facts on the table while he was away from the room for this brief period; it was during this period that SS photographed the writing on the leaf; above all, the reader did not bring any other leaf when he returned. The etching on a palm leaf is a tedious process with a metal stylus, more time consuming than writing on paper. The etching then has to be blackened with soot (carbon powder), and the excess soot rubbed off from the leaf with oil. It is unlikely that the `new' writing could have been made by the reader during his one-minute absence from the room, apart from the fact that he did not bring back with him another leaf, the putative fraudulent leaf.
A further refutation of the suggestion that data could have been obtained telepathically from the subject, arises from a case (No. 16) in which the subject, having had a reading of a few chapters, requested that the readings of the further chapters be recorded in her absence on a later date. These subsequent chapters had been read by the reader and recorded as requested by the subject, and were also found to be correct. Since the subject was not present at the latter readings, a telepathic process for retrieval of this data is probably unlikely.
DISCUSSION
Supplementary to the anecdotal and personal evidence recorded in our first (1998/9) and in the current paper, the test prescribed by Stevenson and the results accruing from it described in this paper, apparently demonstrated that the readings were made off a script actually written on the leaf.
An attempt will be made to have one of these ola leaves, in the possession of SS, carbon-dated. Even if the test reveals that the leaf is indeed centuries old, it could be construed that, as Stevenson hypothesised, the reading could have been made off a `new' instant script made on an old blank leaf, from data retrieved by the reader, telepathically. However, the cogent evidence described in the preceding paragraphs relating to SS, that the correct leaf was not recently-written on blank fraudulent leaf, appears to us to be strong enough to discount Stevenson's explanation and to regard these leaf horoscopes as authentic.
One of the Indian readers resident in Sri Lanka, when confronted with this `telepathic' explanation of the accuracy of the leaf readings, replied: "If I can get all the correct information from a subject, telepathically, I do not need to dabble with ola leaves". Indeed other practitioners of the paranormal do indeed provide clients with verbal astrological and perhaps numerological and telepathic readings (Sinhala - nimittas) which are accurate.
Epistemology in the East and West
Paranormal practices are firmly embedded in the South Asian culture. Eastern epistemology is perhaps of a wider scope in South Asia than in the West; for example, in Buddhism,
…the Buddha urged his followers to strive to go beyond faith in rebirth and to verify it through extrasensory capacities which, he claimed, one could cultivate by practising meditational techniques. In this sense, Buddhist ethics, and the whole of Buddhist epistemology that underlies it, are as empirical and as amenable to scientific method as is Western ethics, or even more so since sense-perception in Buddhism (as in most other Eastern epistemologies) is far broader than that defined and accepted in the West". (Hall, 1987)
Determinism
The implication of the result of our investigation that, at least, the major events in a person's life, are `determined', again raises the perennial questions of `free will' versus `determinism' (this matter was briefly touched upon in the 1998/9 paper) and of `moral responsibility' in decision-making through `free-will'. Ayer (1965) wrote: "It seems that if we are to retain this idea of moral responsibility, we must either show that men can be held responsible for actions which they do not do freely, or else find some way of reconciling determinism with the freedom of the will".
The implication from this paper's finding that major events are pre-determined will inevitably engender strong opposition from those who are confronted with the possibility of determinism. The primary purpose of this investigation, however, was to test the authenticity of the ola leaf horoscopes and not to attempt to resolve, if that is at all possible, the debate on `free-will' versus `determinism'. However, some comments, might seem to be necessary on this problem of `determinism'.
Consider the following (real) example. The selection of medicine as a career by a Sri Lankan subject A was based on his liking the subject, and the examples of relatives who were successful doctors. He later turned to academic medicine and research, through interest in experimentation, long before his undergraduate medical work began. His choice of a medical career was thus seemingly, in conventional terms, a free choice made of his `free-will'. His ola leaf read 36 years later in South India stated that the subject will qualify in medicine and will give instruction in medicine to others, and that he will have two higher degrees (which indeed he had acquired). If, as demonstrated here, these leaf readings are authentic, and were written decades or more probably centuries before, then his choice of a medical career was, in this sense, determined. Further determinants that underlay his choice of medicine were the examples of his relatives and his prior conditioning, through his reading of books on scientific discovery and experimentation. Thus, his choice of medicine as a career, though seemingly made through his `free-will' was in reality `determined'. Searle's (1984) question is topical: "Is it ever true to say of a human being that he could have done otherwise?…. Is all behaviour determined by such psychological compulsions?" Searle answers the second question negatively. If this debate is intractable to resolution, could at least the compromise of "compatibilism" (Searle 1984) give us any relief, though Searle thought it was an inadequate solution to the problem?
One of the criteria on which the operation of `free-will' is claimed to rest is the availability of alternatives which a subject could choose from in a given action. His choice of one option is then regarded as reflecting his `free-will' in making that choice while it remains a possibility that he could have made a different choice (see Searle 1984 for a discussion of this topic, p. 98). But the fact is that he did make the choice he made (the `factual'); the existence of `counter-factuals' i.e. the alternatives, is a philosophical problem which will not be discussed here.
If indeed the idea of `free-will' is delusory and that determinants of many kinds operate in the making of a choice, then there appears to be a parallel in the derivation of conclusions from observations and formulation of theories in science. This relates to the question of `objectivity'. As Grinnel (1987) states, "In any event, the observer can look at the scene in a multitude of ways, each of which involves different hypotheses regarding what he/she sees. Therefore, it has been suggested that an observer imposes a particular meaning on a scene according to his/her interest and interpretation of what is going on…. The point to be emphasised is that, in large part, an observer's previous knowledge and experience determine what aspects of a scene will be interesting to the observer". In discussing some ideas of the philosopher of science, Paul Feyerabend, Jones (1989) wrote: "This leads him to the controversial conclusion that competing theories are equally reasonable alternatives, with one being eliminated in favour of another only as a result of subjective choice. `What remains are aesthetic judgements, judgements of taste, metaphysical prejudices, religious desires, in short, what remains are our subjective wishes'".
Some comments (italicised) of the philosopher A.J.Ayer (1965) are also apposite to this discussion. "For it is not always the case that when a man believes that he has acted freely we are in fact able to account for his action in causal terms"
The possibility that Subject A's choice of medicine was determined by the circumstances described above, might here be considered.
"A determinist would say that we should be able to account for it if we had more knowledge of the circumstances, and had been able to discover the appropriate natural laws. But until those discoveries have been made, this remains only a pious hope".
Although the palm leaf readings indicate that his choice of a medical career was determined, the `natural laws' and the mechanism underlying such determinism, as well as of the leaf writings themselves, are of course unknown.
Finally, as Ayer (1965) wrote: "But now we must ask how it is that I come to make my choice. Either it is an accident that I choose to act as I do or it is not. If it is an accident, then it is merely a matter of chance that I did not choose otherwise;…. But if it is not an accident that I choose to do one thing rather than another, then there is some causal explanation of my choice: and in that case we are led back to determinism".. This appears to be the challenging situation that the palm leaf horoscopes have confronted us with.
Since the publication of our first paper in 1998/9, a commentary "Nadi Astrology (an overview", appeared in The Times of Astrology, New Delhi, January 2002. (see also http://www.sanskritionline.com/nadi/History.htm) Some facts in the Times of Astrology, which are supplementary to those in the 1998/9 paper are quoted verbatim in italics below, followed by our comments:
-Leaves were found "lying idle" in the Vaitheeswarankoil (South India) around the 13th century.
-Translations from Sanskrit were made into Tamil and Telugu.
-Only about 40% of persons are likely to get their leaves. (This implies that several million leaves should be available).
The author then posed some questions, some of which are answered in our present and the preceding articles.
"Are they actually reading what was written on the leaves?" This is the central question which the present article has apparently answered.
"Why don't nadi readers give your leaf to you, if it really belongs to you?" Indeed one of us (SS) had his leaf given to him after the reading in a South Indian centre.
"Can you read what is written there?" "Will they show it to you?" The present article has answered these two questions.
"Is it possible to do any research at all in this field?. The scientific approach to research on these leaf horoscopes was also discussed in the 1998/9 paper. A more general discussion "The scientific approach to research on the paranormal" was written (by SNA) in Trends in Rebirth Research, Proceedings of an International Symposium, 2001, N. Senanayake ed., Peradeniya, Sarvodaya Viswalekha Press.
"Are there other aspects, natural calamities, political set ups, wars, countries etc. written also nadi granthas (sic) other than about persons and if so why don't they publish it beforehand?" Yes in Case No. 10 (Arseculeratne 1998/9), the nadi reading referred to political events in Sri Lanka, 7 years into the future.
Why cannot the nadi readers tell the exact names of the wife/husband before marriage, but can tell the names (of) after marriage?" In Case No. 7 (Arseculeratne 1998/9) the nadi reading had given the name of the girl the subject would marry. It is of great interest that the girl he married had a different name but it was the case that the name specified by the reading was indeed the family name, to which an original name had been changed decades before this reading and before the subject's marriage to the girl. The name change was known only after his marriage.
Topics for Future Research.
"Whether we or the experts in linguistics can read the same and understand?" "Whether there is any script at all in the leaves?" These two questions have been answered in the present article.
A statement on the origins of these leaf writings is from the introduction in a leaf reading obtained by a Sri Lankan in India in the 1930s:
"Stanza 1- These are horoscopes written down by Agasthya Muni in his discourses to his disciple Machakendran:- `I had known the Shastras as dictated by Narayinal Goddess Parvathi wife of Narayanan to Nandi Devar [the Bull God that is the medium of Hindu worship of Shiva] and I am telling same to you. If you find in the palms of a male, the lines known as
adukku visiri sakkara
iratti yoga sangu paali
irai ligithamsam
he will be born in the race that sprang up in Ceylon through Buddhism in the capital town or near about'".
ACKNOWLEDGEMENTS
We are thankful to Professor Ian P. Stevenson (Division of Personality Studies, Department of Psychiatry, University of Virginia, USA) for having suggested the test which was performed, and discussed in this investigation, and to Professor P.D. Premasiri (Department of Pali & Buddhist Studies, University of Peradeniya, Sri Lanka) for discussions on the question of `free-will' and `determinism'.
REFERENCES
Arseculeratne, S.N. 1998/9. "Studies in the paranormal. I: The Indian ola leaf horoscopes and the ideas of karma and reincarnation." The Sri Lanka Journal of the Humanities XXIV and XXV, 231-246.
---. 2001, "An alternative approach to the study of rebirth through the Indian ola leaf horoscopes." In Trends in Rebirth Research. Proceedings of an International Symposium, N.Senanayake ed., Ratmalana: Sarvodaya ViswalekhaPress. 117-120.
Ayer, A.J. 1965, "Freedom and necessity." In Philosophical Essays, London: MacMillan & Co. Ltd.
Grinnel, Frederick, 1987. The Scientific Attitude. Boulder, Colorado: Westview Press Inc.
Hall, Vance D. 1987. Western ethics confronting Eastern society. (unpublished lecture), University of Malaya, Kuala Lumpur, Malaysia.
Jones, Richard. 1989. "The Historiography of Science. Retrospect and Future challenges." In Teaching the history of Science. Michael Shortland & Andrew Warwick eds, Oxford, Basil Blackwell.
Searle, John R. 1984, "The Freedom of the Will." In Minds, Brains and Science. The 1984 Reith Lectures, London, The British Broadcasting Corporation.
S.N. ARSECULERATNE & S.SAMBANDAN
1 comment:
Thank you for the info. It sounds pretty user friendly. I guess I’ll pick one up for fun. thank u.
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