I stumbled upon this book without having read this thread, and was directed to it after posting a note about it. I'm still only about half-way through and will reserve my final assessment until I'm finished. But I wanted to comment on a couple points made here. First of all I don't know whether the facilitator in this method could be the one who is really doing the communicating. Obviously it would be a matter of the mother sincerely fooling herself, not intentional fraud, and it's clear how it could come about. But one should be careful in interpreting the studies. One tends to find what one is looking for in such studies, and researchers tend to interpret according to their prior assumptions. Researchers are depressingly human (depressingly, that is, for the sake of scientific inquiry). I would have to read the study first-hand--what their bias was, what they chose to see and what they chose to ignore, how many trials, how large a sample size, and whether there are any alternative explanations--including non-normal explanations. It is clear from the book, for example, that the autistic child might choose not to cooperate in a testing situation, or with strangers acting as facilitators. As for the finding that the child could not express anything the facilitator did not know, in this book, it appears that the child began talking about all sorts of things the mother, acting as facilitator, not only did not know, but did not want to accept initially. This could be appearance only. The exact chronology here is precisely what is lacking in so many layman's accounts of past-life memory. We need to know *precisely* what the mother knew, and when she knew it, vs. when her child began expressing it, and one has to try to piece this information together in a haphazard fashion from the typical story narrative. I know that the mother was introduced to Brian Weiss's work; but I would have to go back to the book and try to determine whether this occurred *before* her daughter began talking about past lives, or *after*.
I will say that the child's explanation for her autism, her behavior, and the psychic reading she had long before she started giving these explanations, all fit together. They fit together in the same way that I saw past-life memories fit with overall personality in Dr. Woolger's workshop. This kind of organic pattern, when one sees it repeatedly, is at least an indication that it may be real, if not strong enough to be proof in itself. The clues come in gradually during the course of the book: there was a fire, there was extreme anger at the time of death in the past life, both at herself and at others; she did not want to be born, and had the strong thought, presumably, of rejecting life itself and everyone and everything; she tried to starve herself in the womb somehow; and when born, she did not want to be here and did not want to participate in life at all. She continued to be angry at everyone and everything. The starvation added certain classic neurological symptoms of autism, including, perhaps, oversensitivity. So it is a mixture of psychological and physical. It has a great deal to do, apparently, with the final thought at the moment of death, which we know from reincarnation studies is a strong determinant of the tenor of the next life. If one dies in great trauma with the very strong thought, "I hate everyone and myself, I do not ever want to participate in life again or ever be born again," then this will carry into the next life. Karma will require that one be born again, but this strong thought will dominate one's next life. One will be in the world, but not able to participate in it, even if one now wants to.
So whether this wisdom is coming from the mother--which I doubt, given (pardon my characterization, but I'm trying to argue a point) how clueless she seems in the narrative--or from the child--or from some other source, like the Higher Self of the mother, or her subconscious mind--the whole pattern seems right to me, as does the explanation so far.
I would also point out that the child explained one thing to the mother that she clearly would not have wanted to accept, at least consciously--and that is that much of the daughter's anti-social behavior was intentional and voluntary. If this information was coming from the mother's subconscious, one would think that she would suddenly do an emotional about-face in her patient attitude, but she did not. She appears to have assimilated it gracefully, or relatively gracefully. In short, if this information were being suppressed psychologically into the mother's subconscious because it was too discordant with her conscious beliefs, then when it emerged from her subconscious in the facilitating, she would have had a strong reaction--"You mean you've been doing all this biting and spitting up and breaking things on purpose? I'm fed up with this!!" But that isn't what the book describes at all. Her reaction, if it is being accurately reported, is much more like someone who was told something she didn't know, not even subconsciously. So if this is true, then it is probably true for the other information, including the past-life information.
I want to make one other comment that we have to get past this dichotomy of thinking that something is "psychological" or it is "genetic"--as though being "genetic" means it is entirely physical in cause. Genetics is influenced by the mind. Dr. Stevenson's birthmark research has shown this clearly. There is no such thing as genetics without the mind. The two work in tandem. Karma controls genetics--and karma is driven by mental impressions that survive in the mental body from physical lifetime to physical lifetime. Genetics is the tool by which karma creates the new body, and karma is half mind-stuff. So this idea of dismissing everything paranormal by showing it has a genetic component, is based on erroneous assumptions about how life operates.
Steve S.