Article: Beyond Karma – Vitor Rodrigues. Is. 34

Beyond Karma

 

 

By Vitor Rodrigues

 

 

I’m looking for the face I had

Before the world was made

 

W.B. Yeats 1933

All the world’s a stage,

And all the men and women merely players.

They have their exits and their entrances,

And one man in his time plays many parts,

His acts being seven ages

 

William Shakespeare

I would say Karma is an inevitable theme for regression therapists. We constantly deal with the way past events, thoughts, feelings, connections, and actions show up as effects in the present life of our clients. They might be all sorts of unfinished businesses, about the clients in their past selves (from this or other lives), other people, places, objects, experiences. They might concern past unfulfilled wishes, hatreds and fantasies, traumas; they might concern incomplete plans, attachments of many kinds. To a lot of us, it doesn’t matter if the conse-quences are coming from one thousand years ago or last month: they are here, now, because they are not dead. Actually, the whole idea of Karma implies the fact that the past might be alive and… kicking us. But not as a punishment from some severe celestial father. If I throw a stone into the air and it falls on my head, this is not punishment, it’s gravity. Now I don’t believe the past is happening or the future is happening. Indeed, I think time is a delusion: we reason about past, present, and future because it helps us organize our minds and behaviour, not because they are “there”. They are “entities of reason” or mind operators helping us in our reason. Sometimes we do confuse Space with Time and we treat time in our minds as if it were a space we could travel across. But probably what we have is just Present, and a Present that is on the move. Tomorrow’s sunrise is not happening, we just think it will happen if the present, ongoing movement of the solar system stays as it is. Constantly we have pervading movement. That is, to me, where Karma appears to be a very important notion. To the Hindus who invented the term, Karma means action. So, movement. Not a deceased movement but an ongoing movement. Indeed, if karma were just about dead past, it would not worry us: it would not do anything. The trouble is always about how we are connected to something that started perhaps long ago but is still here, moving, and affecting us. Karma concerns living, present, memories and residues of the Past.

In a recent book, Sadhguru (2021) defines Karma, according to the Yogic tradition as, “action on three levels: body, mind, and energy. Whatever you do on these three levels leaves a certain residue or imprint upon you. He also notes that karma has nothing to do with reward and punishment. It has nothing to do with some despotic life auditor up in the sky, working with primitive devices of carrot and stick. It has nothing to do with a benign god up in the heavens. Nothing to do with divine retribution. Nothing to do with virtue and sin, good and evil, God and Mr. Lucifer. Karma simply means we have created the blueprint for our lives. It means we are the makers of our own fate.” I couldn’t agree more. I also agree when he adds that “the unconscious mind is therefore a tremendous library of karmic memory. You would find this information very useful if you were approaching it consciously. The problem is that it manifests all the time, without your permission!”

Let me illustrate how this works for regression therapists.

 

Case 1 – The woman afraid of hurting her daughter

Susana (not the real name, of course) was a young divorced woman, living with her 6 years old daughter whom she loved dearly. However, one day, she started having thoughts and imagery of severely damaging the child, even killing her. Susana became very anxious, not understanding where those images and ideas might be coming from – and of course, she feared that she might enact them. We all know grandpa Freud would consider the workings of the unconscious and how she might have out-of-the-radar resentment against her daughter, and so on. But, of course, regression therapists like to explore instead of projecting Freudian or other theories upon their clients. So, I did resort to what I like to call self-scanning. Susana found some dark energy spots in her energy body and then, following them to their origin, she found the dark energy was coming from a black African man from the past. This man corresponded to a past life of hers, when he was a villainous sorcerer. What we found next was that this past life of hers was still somehow alive, like an image fragment full of energy and still affecting her. A black energy chord was there, between his “virtual” body and her body. Then, we also found out that some present time dark entities were behind him, energizing this fragment and trying to bring her back to the practice of the dark arts. I worked with her to sever the connection between herself and the previous self, and also between the previous self and the negative entities. We proceeded with some cleansing, protection, and getting rid of the past fragment. Days later, she told me that she was just back into feeling very happy with, and about, her daughter. I am almost sure Freud would not like this. However, indeed, it seems that what we have been, the roles we played in the theatre of life, do have a way of finding us back.

Case 2 – The woman who could not shower and also had a heart condition

Lina (another fictitious name) was a 22 years old woman who came to me for two reasons: she had a dangerous heart condition, that had appeared about two years before, consisting of a strong and dangerous tachycardia she had to control it with heavy medication; and hadn’t been able to shower for 4 years. The shower would produce a very intense skin reaction, with rash, reddening and great discomfort. After many attempts, no skin specialist had been able to understand or remediate this condition. She was forced to clean herself with little, warm, wet towels…

She was a total sceptic about life after death. However, when we went for regression therapy, she soon found herself in a recent past life. She was an eighteen-year-old man, driving her motorcycle to go meet his young wife who had just given birth to a young baby. He had an accident, and became tetraplegic. He died soon afterwards, with an intense desire of hugging his daughter and wife and feeling their skin contact.

Next session, Lina was puzzled and even angry with me, because all this stuff with a previous life was, to her, preposterous. However, she was showering again and rid of skin reactions. She was very interested, anyway, in going for her heart condition. So, we did another session (with extreme caution about her heart and using hypnotic suggestion to keep it from any eventual trouble from the session) and, sure enough, the heart condition was coming from another life. She had been a not so nice entrepreneur, damaging some people, and one of them had killed him with a knife to his heart. We dealt with that, “removing” the knife and its effects, distancing her from that previous personality, and so on. When Lina came to me, fifteen days later, she was showering and fully rid of her heart trouble. Now she had become a “believer” in life after death and past lives. I happen to know she is still free from strange symptoms and, years later, she sent me her sister for therapy.

Quoting Sadhguru again:

“Whatever you do with your body, mind, or energy leaves a certain imprint. These imprints configure themselves into tendencies. these tendencies have been traditionally described in India by a wonderfully apt word: vasana. Literally, vasana means smell. This “smell” is generated by a vast accumulation of impressions caused by your physical, mental, emotional, and energy actions. Depending upon the type of smell you emit, you attract certain kinds of life situations to yourself. ”

What we do mentally, emotionally, physically or energetically, sends energy around, and this energy seems to keep a sort of digital signature coming back to us. Attachments of all sorts. Then what we do to others… same stuff. Then what others do to us, same stuff. What we attach to, attaches to us. And keeps its spell on us. The cases previously described are, to me, good illustrations of this. In the first one, ancient black magic practices kept some hidden memories and vasanas with Susana, making her connect easily with the low astral and dangerous entities; in the second case, intense wishes of skin connection upon death, at the age of 18, produced an intense skin sensitivity in Lina when she reached the same age in her next life. Then she also had an awakening of cardiac symptoms arising from another, older life, when she died as a man who could not deal with guilt feelings, negative connections with other people, and a denial of love.

In those situations, I think it becomes obvious that karma is there to the extent something from the past is still here with us, we are still connected-attached to it, and it still has some energy. In other terms, something of our past identities is still a portion of stuff we identify with, we are connected with, and is still on the move in our psychic world. If and when we fully detach from our human identity and we become something else, karmic forces have nothing to come back to.

What does this mean to regression therapists? Well, we sort of liberate people from some of their past. But then again, many will just use that to produce new karma, new knots, new future sessions for past life therapy in their next lives. So, paradoxically or not, we should mind the future as regression therapists. A lot!

We might have two tasks:

A) helping people change the nature of their karmic processes towards more favourable ones. This means ethics, awareness of energy processes and the way thought, initiative, deliberate action, wishes, aversions, incomplete processes of all kinds, might produce poor karmic conditions and a tendency for very troublesome next lives. Or favourable conditions. Not because we are bad boys or girls but because deviations from our inner alignment, movements towards hurting others or ourselves, have a tendency to produce immediate negative consequences at our energy level and at the level of our magnetism towards others – even if this might stay latent until five hundred years from now. The kind of relationships we intently establish today (namely with dark entities, corrupt humans, fanatic clubs of many sorts), the kind of actions and emotional patterns we do and/or identify with, the places we go to, humans we mingle with in general, might leave an imprint in us as we leave the corresponding in others – and this will stay with us, taking us unconsciously to places and people compatible with the nature of our psychic and physical deeds. What we “emitted” will also stay with others, perhaps attracting them to us for revenge, for renewing very negative relationships, for keeping neurotic interchange. One typical example amounts to the adherence to intoxicating substances – or addictions in general. I have found quite a few people with addictions who seem to have brought from previous lives the tendency to get back into consuming lots of alcohol, cocaine, even some modern equivalents to opium. Let us also keep in mind that, when substance addicts go too far down their path, they might become artificial psychopaths, placing their craving for specific products above values, people, virtually everything else.

I have met people who are not ready to change their minds about some issues that make their appearance during therapy sessions. They might, for example, say “I am righteously mad at this person and I will get my revenge”; or “I hope all of them burn in hell”; or “my fear of bears is totally justified, I was killed by one”. In such situations, I have found it quite useful to ask them to imagine a next life when they are living according to such ideas/feelings. Are they happier? Have they increased their freedom? Are they better human beings? What happens if everybody has a similar behaviour as they are choosing to do? Usually this helps them notice a few karmic consequences ahead of time… Another example: resentment. Please keep in mind the resentment is re-sentiment. Repetition of a feeling and a negative one. People who resent stuff bring it back in their minds and, because our limbic system is not good at making a distinction between images-sensations-emotions present, future or past (as it deals mostly with sensory stuff…) they bring back stress. They’re-stress again and again. Not good for their inflammatory responses and general well-being. However, to some, re-sentiment becomes a program for revenge, for getting even, for restoring something they need to restore – now or in one thousand years, thus negative karma. Shall we help them project to one thousand years from now and help them with what this re-stress will bring to them and what they are resentful about?

B) Liberating ourselves and others from karmic bonds both past and future. Then how is this done? Not easy. Ultimately, it implies liberation from Samsara, the Wheel of Life. Let me be mystic about this one: if you don’t leave a personal imprint anywhere; if you think within the mind of God; if you act from impersonal love; if you no longer identify with individual needs and mundane businesses: karma will not find you. Of course, this is something that just does not happen with the majority of therapists and perhaps happens even less with the majority of their clients. Still, this might be the right direction to go. The supreme regression therapy effect should be not just fixing present and past lives but fixing the origins of all karmic troubles.

Of course, for all this we must understand how karma operates.

The movies give us great metaphors towards understanding life. To some extent, and to quote an idea from a shaman in a very interesting cult TV series, Northern Exposure, cinema gives us a modern Mythology. And, to me, myths and archetypes act within our psychic world as organizers of mind and bringers of meaning. But then, they also show us how much we attach to narratives. We wish for them to unfold and to end in certain ways; we want to know the next episode and how they end; we get uncomfortable when we can’t follow them to their completion. This in turn parallels the way we go about our own lives, attaching to our personal, biographical narratives, sometimes thinking about them as tragedies, comedies, erotic novels, thrillers, war movies, documentaries, epics, and so on. Narrative Psychology gives us a relevant contribution by underlining the way we conceive our lives and the events in them as histories with their plot and characters – in a way similar to the procedures of novelists. Northrop Frie (1957), a classic in the field of narrative studies, mentions four classic mythic formulas to be found in narratives: comedy (corresponding to Spring), romance (Summer), tragedy (Autumn), and satire (Winter). To him, the four genres are a “central unifying myth” expressing men’s vision about the world he wants to live in, the world he does not want to live in, the world he is trying to build and the world resisting his efforts.  In a similar guise, Joseph Campbell (1968) considered all major narratives of world’s mythology to be reducible to one great monomyth: the hero’s journey. Indeed, in a way, we all might tend to view our personal narratives as our version of a hero’s journey – mostly if and when they are under the influence of lived archetypes – that, to me, are organizers of our psyche as I said before.

Anyway, I contend that going beyond narratives, we might have a chance of going beyond karma and projections through time. We might accompany the movement of Cosmos as it unfolds instead of lagging behind with lost remains of it or running ahead with expectations towards next episodes of some ego-saga. But once again, how do we go beyond our ego-saga across space and time?

Let us think a bit more about it.

Brocas (2023) talks about the paranormal ability known as psychometry, “a fascinating concept in the world of parapsychology. It is suggested that the phenomenon revolves around the ability to discern information about an object, person, or place simply by coming into contact with it or being close to the object or place,” He also mentions the Stone Tape Theory hypothesis that “suggests energy is recorded and attached to solid matter such as stones, rocks, and other inanimate objects. As a consequence, this energy is then able to be perceived by psychometrists or self-styled sensitives.” Subsequently he asserts that “every object, animate or inanimate, possesses an energy field containing information (McTaggart, L., 2002) or aura that can be sensed and comprehended by individuals with psychometric abilities. Psychometry is often associated with psychic phenomena and is considered a form of Psi, extrasensory perception, or ESP.” Psychometry seems to show us that, indeed, objects and places keep a registration of what happens to them and around them. Then the whole idea of Reincarnation and Karma implies that we, human beings, and perhaps all living beings, keep some information of what happens to them – and perhaps to other people or living beings they connect with. Let us add something: if reincarnation is a reality, then it implies some portion of who we are at some deep level and keeps information about multiple lives we had as humans and perhaps as other natural beings. Annie Besant (1895) describes the way we constantly generate individual karma from our individual minds as we produce thought-forms that become energy entities eventually inhabited (I would dare say ensouled) by elementals. She also says that each thoughtform, with it’s emotional-energy content, becomes registered in the Akasha, or the “world-stuff emanated from the LOGOS Itself.” Such akashic images, then, become “the true karmic records”, the Book of the Lipika (meaning the “Lords of Karma”). Each human being stays connected to the records of his own making. According to Annie Besant (op. cit.), the Lords of Karma adjust each “ether body” – the blueprint for each physical body in a new life – according to the karmic accumulation of each human being. Part of this depends on what we think about, how long we think about it, and how we think about it: it attracts corresponding substance/vibration/energy and opens doors to different layers and types of beings. This is immediate karma…

Anyway, we should add to this the idea, expressed by Alice Bailey (1967), that we have a causal body, formed first at the moment we became human individuals and to be discarded after many lives upon reaching a very high level of perfection. This causal body, made of “mind substance”, would be the origin and point of return and elaboration of successive lives – until its destruction at the time we become totally free from Samsara or the cycle of lives. This high level of perfection implies, to the Hindu tradition, that “only with the ascent of knowledge (jnana) can one become free from the cycle of samsara. This is a very specific form of knowledge that proclaims the abandonment of attachment to a fixed self, governed by desires, a formula found also in Buddhism: no doer, no self, no ownership: nasmi, nahma, na me” (Chapple, 2017).

Now let us come back to more concrete areas. My clinical experience, along with some powerful research such as the one made by Ian Stevenson (1997), makes me believe that past lives are a reality. As I mentioned before, I am also aware of relevant research pertaining to Parapsychology – namely psychometry – showing that information (both factual and emotional) might be stored in all sorts of places and materials and might be retrieved. Well known authors like Ervin Laszlo and Anthony Peake (2014) admit the possibility of survival after death and of the preservation of information about our lives in the Akasha.

From the point of view of a regression therapist, how might this work? Memory must be a very relevant issue here. Karma implies a living memory, connecting us with things, places, people, attuned to our deeds present and past and to our thoughts, emotions, intentions and responsibilities – but also our attachments. If we just pay attention to the workings of memory, we will notice that it is very much connected with emotion. Flashbulb memories are a powerful testimony to this. They are “vivid, enduring memories of surprising and shocking events. Flashbulb memories involve both memory of the event and its source” (Davidson et al., 2005). They produce consistent memories (op. cit.). Flashbulb memories are more likely to be formed with episodes that are important, emotionally intense, and unusual (Thomsen & Dorthe, 2003, p. 566). Bohannon, Gratz and Cross (2007) reviewed several studies that, to us, show how much “emotion – namely shock – produces strong memories that may be consistent over time.” Lanziano, Curci and Semin (2010) also concluded that emotional states contribute powerfully to the building of strong memories. For instance, “people have vivid recollections of when they heard the news, where they were, what they were doing, and with whom” (p. 473). More recently, Jaeger et al. (2016) asserted that “many lines of investigation have shown that emotional events are more memorable than neutral events” (pg. 98).

Of course, even our common sense shows this to be true: we hardly recall the unknown people we just come across in the middle of a busy street; however, if suddenly one of them runs at us with a big knife shouting “I hate psychotherapists”, we will probably remember the episode for the rest of our lives – if we survive – and/or in the next ones – if we don’t. This goes for strong emotions of the positive or negative kind – but then again, as therapists, we are more used to helping clients deal with the effects of trauma as it produces strong memories out of strong emotions. It also produces, then, strong fears, avoidances, anger, revenge feelings, impotence, among other consequences.

Now please endure with me. Our emotional system keeps evaluating everything – which is just normal as our emotional brain is phylogenetically quite old and connected with survival. One portion of us tends to look at everything to inquire: is it dangerous? Nice? Edible? Sexually facilitating? Do I know what it is? Can I deal with it? And so on. This, in turn, implies the need for some “measurement unit” for evaluation. We actually are all the time evaluating everything against our own self-concept and our own identity. We ourselves are the pattern for evaluation. Is this something I know? Dangerous to me? Arousing to me?

In turn, emotions are the product of evaluation processes – remember they produce strong memories? This might mean strong karma. What then arouses strong emotions? Let us keep in mind that only something relevant to me has the power of asking for my attention, my evaluation, my emotional response. So, what is relevant to me? Everything I am attached to, that I deem important to my identity, to who I am, how I generally feel, what I am able to do or not do. Then, of course, what my identity is made of becomes fundamental. When it is mostly made of the senses, I become attached to sensory, mundane experiences. If people mess up with them, I might easily get angry or upset.

Remember the example of the young man who died craving for skin contact? This karmic memory made the young woman, in the next life, get in trouble with extreme skin sensitivity at the age he had died with such craving.

Now we have one sound moral for our story until now: we really, really, might reduce karma by learning equanimity and non-evaluation. Sounds familiar?

My observation from some thirty years of dealing with regression therapy: we go to places, we meet people, we touch objects, events unfold. Such events, mostly when they imply strong emotions, leave an imprint in the people, places, objects. This imprint keeps the info about what happened, how it felt, what was our intent, our interpretation, the consequences. This goes both ways: the places, people, objects, events, leave a trace on us. As long as we still are attached, to some extent, to our past identities, energy “strings” will be attached to us, coming from places, people, objects, areas, experiences, patterns of sensual experience. We get attachments of all sorts, connected to our emotions, the desire to get even, to avoid, to repeat and/or increase experiences, to return to places, to know, to forget, to rise or to go down. Other people get the same about us. This might happen even collectively as crowds of people might resonate together in their emotional responses, fears, hatreds, desires.

We might be attracted to specific areas of the Globe, specific people, patterns of action and experience, according to our karmic memories – meaning memories that might be latent until they awaken again, or quite alive and living patterns whose origin we are not aware of.

Then we even have another detail to consider, quite relevant. Still about memories. They tend to be state-specific, meaning that the access to them depends a lot on subjects being in the same emotional state and/or consciousness state as they were when the memories were produced. To a clinician, this might be evident as depressed patients have a very hard time recalling happy memories even when we know they had very happy experiences in their current biographical past. Long term memory has a tendency to behave like a network of connected meanings and emotional resonances. Because of this, it is a lot easier to recall jokes when we are having fun and a lot easier to recall failure when we are depressed. Then also, it is a lot easier to recall highly meaningful moments in our lives during or after meditation. This helps us understand why it is so hard, for lots of our clients, to recall between lives memories or memories of “pure soul” experiences when they are mostly under the spell of their personal, mundane, selves. The same goes for therapists, alas. Hard to remember celestial states when we stay mundane-oriented.

Now for liberation. We shouldn’t believe in reincarnation. Roger Woolger once told me and a bunch of other people, during a workshop, that he had met a Buddhist master who told him that reincarnation does not exist, or we do not reincarnate. So, he asked: “being a regression therapist, I know it exists. If you tell me it doesn’t, what is it that reincarnates then?” The answer was: “it is our neurosis that reincarnates!” Probably, right on target. What brings us back into a new life is the incompleteness, the longing, the craving, the unsolved fears and aversions, the unfulfilled desires, the resentments. Everything connected to past and present mundane selves with their attachments and their aversions. Their dualities. If there is indeed something like a deep immortal self, for sure it does not reincarnate as such. Otherwise, it wouldn’t be immortal, it would be temporary. Finding such an immortal principle seems to have been one of the supreme targets of mystics and esotericists of all quadrants, be they Christian, Muslim or Buddhist monks, Yogis, Shamans, Cabalists, Alchemists. This means something beyond the cycles of reincarnation. Something beyond Space-Time as we know it. As regression therapists, it will be a very rare moment when our clients get there or even touch upon such fully aware immortality and/or cosmic consciousness. However, the idea of a causal body might help us understand what we are looking for at a slightly less ambitious level: we might try to help our clients notice that, as there are several lives that they become aware of, there is a “place” from where each new life is emanated, and to where it returns. There is something that takes many human shapes (male and female, rich and poor, “saint” and “sinner”, young and old, powerful and powerless, vicious and virtuous…) the same way water takes the shapes of each container for it. This “something” might be causal consciousness. When our clients touch this causal consciousness, namely when “something” in them is between lives, contemplating one or several past experiences, they have an opportunity for detachment, de-identification and greater inner freedom. Perhaps this will be a necessary step before full cosmic consciousness, unity, and the possibility of acting from spontaneous love.

So let me behave as a mystic.

We may consider the idea that the Universe derives from one basic substance and one basic vibration (AUM, in the Yogic tradition, or the Word, to the Christian). Let us also imagine that everything is bound together by a universal force manifesting itself through that vibration as universal Love. Then perhaps everything we do, think, feel, or abstain from doing against Love implies an immediate “disturbance in the Force” – therefore affecting the producer of such disturbance in a very deep way. Because we can’t ever be separated from the ground of our own being in the same way a tree can’t separate from the Earth. Then we get an immediate inner distortion anytime we move against the basics of the Universe. As we deviate from ourselves, we deviate from the harmony of things and we get negative karma. The most negative consequence of each “wrongdoing” is intrinsic to ourselves, disturbing us in our substance/energy structure. It produces mental and physical illness, reduced perception, shrunk consciousness, distorted living. And what might be the basic sin? According to Alice Bailey, it’s the “great heresy of separateness”: … “The entire problem we are considering can be traced back to the outstanding human weakness, the great sin or heresy of separateness… Separateness sets an individual against his brother, engendering a destructive sense of superiority and leads to the pernicious doctrine of superior and inferior nations and races… It is a state of affairs which humanity must face as a whole; and by meeting and facing this basic expression of universal wrongdoing, humanity can bring about the needed change and is offered a new opportunity for right action, leading to right human relations” (1964, pp. 87-88). Perhaps the main karma generator is indeed the “heresy of separateness”. Re-establishing a state of Unity within and with the Cosmos might then imply cessation of karmic processes at their core.

In other words: what happens if Vitor, the separate ego who fights for his own, self-centred thoughts, ideas, emotions, experiences, desires, ceases to exist and a different inner entity, that is at one with the Cosmos, prevails? What if animal nature, fighting for survival, physical and intellectual territory and possession, power, prestige, food and sex and comfort, disappears? What if we no longer identify with, nor attach to, a local, temporary, body with its instincts? Or an intellect fighting for righteousness? Then karma has nothing to return to. The scenarios and beings of all Vitor’s past and present dramas are no longer connected to anything. The personal, mundane self-resonating with them is no longer there. No past self is there. Therefore, karma as we know it is no longer generated because there are no attachments. Something inside Vitor, beyond Space-Time, became prevalent, conscious, and present. There is no personal self-projecting itself into narratives past or future. Just Being in the Present. People who still feel they must go against Vitor will not find him as such. People who still feel they must do something nice to Vitor will not find him as such. Vasanas have no point of origin nor do they have a point of return because the guy has vanished. The being that was always there, somehow backstage from many lives of personal selves (namely Vitor’s), remains attuned to the primordial vibration. It came in, it came to the forefront.

Let all beings be free and happy.

 

References

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Brocas, J. (2023): The Spirit and Science of Psychometry.  https://paranormaldailynews.com/the-spirit-and-science-of-psychometry/3866/

Campbell, J. (1968): The Hero with a Thousand Faces. Princeton: Princeton University Press.

Chapple, C. K. (2017): Reincarnation:  Mechanics, Narratives, and Implications.  Religions, 8, 236.

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Lanciano, T, Curci, Antonietta, & Semin, Gun R. (2010). The emotional and reconstructive determinants of emotional memories: An experimental approach to flashbulb memory investigation. Memory, 18(5), 473-485.

Laszlo, E. and Peake A. (2014): The Immortal Mind: Science and the continuity of consciousness beyond the brain. ‎ Inner Traditions.

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Sadhguru, (2021): Karma: A Yogi’s guide to crafting your destiny. New York: Harmony Books.

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