Life appears to have only two possibilities: either there is saṃsāra , or there is no saṃsāra ; in other words, after death, there are only two possibilities—either there is a next life, or there is none. How can we demonstrate, through circumstantial evidence, rational reasoning, and direct experiential verification, that on the level of dependent origination, life can never be annihilated but only continues to flow within cyclic existence? Thoroughly contemplating this question may overturn our long-held worldview. —Editor’s Note
In common public understanding, life is often thought to occur only once—when a person dies, it is like a lamp being extinguished. Yet Buddhism teaches the existence of the six realms of rebirth. So does saṃsāra actually exist? Is there life after death? This greatest “urban legend” concerning our view of life—does it have any solid and reliable conclusion? Below, we will examine the question of rebirth through three dimensions: circumstantial evidence, rational reasoning, and experiential verification.
Let us begin with circumstantial evidence. What is referred to here as circumstantial evidence largely comes from scientific research. As early as 1967, the University of Virginia School of Medicine established the Division of Perceptual Studies (DOPS), dedicated specifically to the study of reincarnation. Their research focuses on four main areas: (1) children who can recall details of previous lives (to date, the group has documented nearly 3,000 verified cases); (2) near-death experiences; (3) research related to paranormal abilities; and (4) altered states of consciousness such as meditation, deep absorption, and out-of-body experiences. This research group has a YouTube channel containing extensive data and case studies for those who are interested and wish to explore further.
In fact, there has already been a substantial amount of related research in the West. The BBC in the United Kingdom once produced a special documentary on “near-death experiences,” confirming that such experiences do indeed occur and are not hallucinations, as those in near-death states reported many facts they could not possibly have known. Many individuals who had near-death experiences also described phenomena resembling out-of-body experiences and even memories of past lives.
Dr. Brian Weiss, a medical doctor from Yale University, spent four years compiling his research on hypnotic regression and past-life memories into the book Many Lives, Many Masters. He stated that it took him four years to muster the courage to reveal these seemingly “unorthodox” findings, in order to help the public understand the immortality and true meaning of life.
However, from the perspective of Buddhism, all of these can only be regarded as circumstantial evidence. That is, they may not allow for absolute certainty, but they are sufficient to warrant a cautious stance of doubt or non-denial. This is because science has no means of proving the nonexistence of rebirth, while research supporting the existence of rebirth continues to accumulate. In fact, Buddhism possesses not only a logically self-consistent theoretical framework, but also practical methods and verifiable conclusions that can confirm its claims through direct experience.
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
