If you want to observe reincarnation, you would have to either describe the process of reincarnation or prove that no such process exists.
Dave Rogers suggests this statement should be taken out and shot. I say it should be shot, hung, drawn and quartered, and its head left to rot on a pike. The sentiment you express here is about as anti-empirical as a statement can get. And before you get all pontifical, keep in mind that empiricism is how quite a lot of us make our living. We know what it is. And we certainly know what it isn't.
Your proposition is that reincarnation exists as an actual phenomenon. But you don't define what that means in terms that can be empirically tested. Predictably your proof is as far as one can get from empiricism. The bizarre excuse you gave was simply a vague handwaving reference to names you've dropped before.
Buddha: Here is an empirical proof for reincarnation.
Jay: There's nothing empirical at all about that.
Buddha: I don't believe in Popper.
And if your hypothesis is that the process of reincarnation exists operatively, then the null hypothesis is that there is no such process as reincarnation (however you define it
a priori). Empiricism seeks to falsify the null hypothesis. Most often it does so by deducing what would necessarily follow only if the null hypothesis were false and the proffered hypothesis true, and observing those consequents as the occur in nature or as they are made to appear by design. This is the hypothetico-deductive method, also called the scientific method, also called the empirical method.
You don't do any of that. You simply observe a consequent and, without any further observation whatsoever, declare that your desired antecedent "must" be its cause.
You must define reincarnation such that it is empirically testable. Then
you must devise experiments or engagements that produce observation relevant to those tests. That's what empirical proof consists of.
Yes, there is a possibility that I invented the stories. But what was my purpose?
Only you know your purpose. But if you're inviting us to speculate, here it is :—
I think you're trying to convince yourself (and possibly others) that you're an accomplished scholar who deserves recognition for tackling the "hard questions," most of them having to do in some way with your religion. I'm not going to address any of the straw men you threw out there, except on the one point below. You clearly want to be seen as knowledgeable and well-read, but you employ chiefly social-engineering methods to create that impression dishonestly out of what amounts to a very little actual knowledge. I surmise that your contribution here is an ego-reinforcement exercise. You want a theatrical exercise that you can mold according to your "plan" into a shape that resembles having made a good showing regardless of the actual outcome.
The common thread in all your stories is your personal accomplishment in one way or another. You wove a similar thread through your "proof" for God. It's all about what a skilled and venerable person Buddha is, and how respect must be given for it by accepting the proofs based on it. You embellish your stories with hearsay and detail that serve more to discredit them than support them. Why the irrelevant detail? Because it's the detail that polishes your self-image. So what's a reasoned conclusion to draw from stories that provide irrelevant ego-stroking detail at the expense of credibility? What could be the teller's purpose?
But there might be agnostics in this group, perhaps my stories would convince them that this matter is worth further investigation.
No.
I'm an agnostic here and your stories convince me you are frantic to prove your belief in the Buddhist flavor of reincarnation. This "proof" is an act of desperation, not of scholarship or science. Certainly not one of logic. An agnostic looking for a non-religious reason to examine a religious claim would laugh at what you've posted. You're not as objectively credible as you believe.
You made the veiled accusation in your opening post that people would accept your proof if they were sufficiently open-minded. As an agnostic (and as a skeptic in general) I showed you what would be required to convince me. If I did not have an open mind, I would reject claims of reincarnation as preposterous on their face. However I gave your argument a careful reading and -- with reasonable objectivity -- pointed out exactly the ways in which it did not meet the standard of proof that other empirical arguments meet or seek to meet.
You did not give that review a reasoned response. You simply handwaved it away. In that response I asked you whether
you were open-minded enough to consider the possibility that your religious beliefs are wrong. Or whether you're open-minded enough to consider that your proof is unconvincing for reasons that have nothing to do with the shortcomings of your critics. Well, I have my answer.