We are breathing all the while, yet it is unconscious breathing. It does not depend on us so we are unaware of it. The Bodhisattva making consciousness of breathing a vehicle developed insight (Vipassana) meditation with which he became an All Enlightened Buddha to reveal the truths of life to mankind.

A child at birth inhales waves of energy which, according to occult literature are known as Prana. They are freely available in the atmosphere, just as much as the benefic rays of the sun. With the first inhalation, the child's vital organs are set in motion like a motor that has got its power supply. In this process the lungs are activated, the heart pumps the blood, heat is produced to keep the body at an even temperature, electricity generated to transmit messages via the network of nerves to the brain where consciousness in conjunction with sense faculties meeting with objects, give rise to feelings, sensations and receptions that lead to action. The stark reality underlining all this is that life for all living things hinges on prana.

Consciousness is life itself yet scientific exploration has not progressed that far to go into its origination. According to facts of neurology, chemical changes in the brain tissue bring about consciousness and thoughts which are therefore products of the brain. Hence, it naturally follows that with the ceasing of the activities of the brain at death, consciousness and thoughts must perish too. How far is this tenable? With hypnotism as a method of medical diagnosis, it is possible to take one under hypnosis to one's previous existences or rebirths and elicit information which, when investigated into, have been proven to be true. That gives credibility to the theory that consciousness and thoughts are neither products of the brain nor do they perish with the death of the brain. American philosopher David H. Lund argues - "How can the brain, a material substance produce something radically different from it as consciousness is? How can the brain create out of its own material substance a reality that has no mass, no shape, no size and not seen in space?" Then going by the laws of physics there is neither creations or destruction, it is reasonable to come to the conclusion that consciousness has a beginning and it flows for one according to the laws of nature. Consciousness then being one's life-force. Its source is one's consciousness and no other.

The Buddha has stated, inconceivable is the beginning, disciples, of this faring on. The earliest point is not revealed of the running on, the faring of beings cloaked in ignorance that although the beginning of life can not be determined the wheel of life spins for one with the joint forces of ignorance (avijja), and craving (tanha). Ignorance here refers to the five hindrances of sensual lust, hatred, sloth and torpor, restlessness and worry and doubt. In other words, it is not knowing of things as they truly are or of oneself as one really is. It clouds all right understanding. Craving is attachment making one cling to all forms of life that lead to repeated rebirths in samsara.

According to the Buddha's theory of Dependent Origination (Paticcasamuppada), dependent on ignorance arise conditioning activities (sankhara) which include moral and immoral thoughts, words, deeds which are directly rooted in or tainted with ignorance. Sankhara gives rise to consciousness (Vinnana) re-linking the past with the present. In this consciousness are latent all the past impressions, characteristics and tendencies of the particular individual.

It will thus be seen that the nature of consciousness is to flow for one and at the time of death to enter the womb of the mother ready to receive it for continuity of rebirth.

The cessation of consciousness happens with the elimination of ignorance. How does that happen? The hindrances that veil the consciousness have to be overcome. The way to it is, through mental discipline, concentration of mind and wisdom. In other words by following the Eightfold Path. Consciousness cleansed of all defilements is Nirvana.

It is relevant to pose the question - Does one possess life or does life possess one? Those who believe in a SELF must necessarily believe that SELF possesses life. Self, to work out its own agenda breaks away from the pack to assert itself and enjoy the best of everything, no matter the means -

"So grow the strifes and lusts which make earth's war,

So grieve poor cheated hearts and flow salt tears!

So wax the passions, envies, angers hates,

So years chase blood-stained years"

Can SELF stop aging, disease, decay and death which come uninvited to put SELF's plans into disarray and thus cause dismay. No! Then SELF is not real, it is a fallacy that thought has put together. This is why the Buddha stated - "Though one conquers in battle a thousand times a thousand men, he is the best conqueror who conquers himself."

On the other hand, should one believe that life possesses one, then it requires one to act in conformity with rules of life showing utmost care and concern for all beings. As a preliminary, one has to observe the five precepts of abstaining from killing, stealing, sexual-misconduct, false speech and intoxicants, so necessary to bring about mutual trust and peaceful co-existence. From there one proceeds to develop spiritually to break the bonds, fetters, that bind one to sorrow (dukkha) arising from rebirth. Life has its plan that works to good and he who serves life will in return be equally served.

When it comes to rebirth, there are many who believe in it while there are others who do not for reasons of their own. In a BBC Television programme, a skeptical philosopher asked Professor Ian Stephenson the question, "Memories are tied to a particular brain tissue. If you take away the brain there is no memory?" Professor Stephenson answered, "That's an assumption. Memories may exist in the brain and elsewhere too. He cited as authority, his own experiences from his investigations into cases of rebirth. By then he had compiled a book of two hundred cases where victims who died of fatal injuries in the last birth have in this birth, birth marks at the same seats of injuries. He had reason to believe in rebirth.

Credibility is judged on evidence alone and not on beliefs, disbeliefs and bias. There is the following case for you to read it with an open mind and exercise your judgment according to your conscience.

Purnima Ekanayake, born on august 24th 1987, began to speak about her previous birth at age 3. Her father was the principal of the secondary school at Bakamuna, in Matale District, and her mother a teacher in the same school. She frequently told her parents she was a male in her previous birth; died of a traffic accident; the family made incense sticks of the brand names Ambiga and Geta Pichcha; had two wives; married the sister of his brother-in-law; mother was Simona; attended Rahula school up to the fifth standard, besides other matters.

At age 4, seeing a TV programme that featured Kelaniya Viharaya, she told her parents that she had been there. Her father who seemed curious arranged a school trip to Kelaniya Viharaya, taking Purnima although she was not in the school. At Kelaniya, Purnima told her father that she remembered having lived on the other side of the river that flowed nearby.

In 1993, Somasiri a graduate teacher from Kelaniya was appointed to Bakamuna school. The principal engaged his services to cross the river near the temple and make inquiries for a house in which incense sticks of the brand names Ambiga and Geta Pichcha were made. Furthermore, whether the person who went on a bicycle selling the products was fatally injured in a traffic accident. Somasiri with a friend crossed the river by raft and inquiries made, led them to the house of L. A. Wijesiri. Upon questioning him, he said, he manufactured incense sticks, of the said brand names and that his brother-in-law Jinadasa Perera who went on his bicycle marketing the products was killed in a traffic accident. This information was passed on the principal who forthwith left with his wife, Somasiri and Purnima on a visit to Wijesiri.

Arriving at Wijesiri's house the group awaited for Wijesiri who had gone out. There Purnima identified a former friend Somasiri and sister G. Violet. Seeing a person coming towards the house, Purnima excitedly said. "There comes my brother-in-law Wijesiri." Wijesiri having heard it seemed perplexed and told the group, "You have come to the wrong house." Purnima insisted she was in the right house and to clear any doubts mentioned names of persons who were friends and relations and asked after them. She next spoke about the making of incense sticks and how the brand names were given and matters relating to the wrappers. Wijesiri realised she was speaking the truth. Next Purnima surprisingly said she went on her bicycle on a sale's round and was fatally injured in a motor traffic accident at Nugegoda, a place name she had never heard of in her present life. She astounded Wijesiri by baring her chest and showing her birth marks as injuries left by the tyre. Wijesiri was thus convinced she was Jinadasa Perera reborn.

Professor Erlunder Haraldsson inquiring into this case of rebirth had access to the case record from the Magistrate's Court. According to the post mortem report Jinadasa Perera's cause of death was due to fractured ribs puncturing the liver, spleen and lungs.

Professor Haraldsson's investigations also revealed that Jinadasa Perera was married to Wijesiri's sister with whom he quarrelled and lived with a woman named Nanda at Weligama sometime; his mother Simona had gone somewhere far away and could not be contacted; he attended Rahula school and studied up to the 5th standard. In fact most of the things she said were proven to be correct.

Jinadasa Perera was born on April 4th 1949 and died on April 9th 1983.