by Pavel S.Gyngazov, MD
The paper discusses the author’s techniques of inducing an altered state of consciousness during regression therapy sessions. Analyzing the alternation of human and non-human incarnations in the sessions with the same patient, the author demonstrates its accidental character and concludes that incarnations in all physical bodies are axiomatically equal in terms of experience gained.
The author also notes that all non-human incarnations are more harmonious than human ones.
A regression therapy session usually begins by inducing an altered state of consciousness in the patient. Of all techniques to facilitate this state, I prefer stopping the internal dialogue, which can be briefly described in the following way: patients focus their eyes on what they see behind their closed eyelids to concentrate on some emotionally uncolored sensation. Stopping the continuous internal dialogue opens the way to the hidden depths of the unconscious to gradually transfer its information to the level of consciousness.
Using this technique for more than twenty years, I have received some interesting results I would like to introduce. The excerpt includes approximately 1,500 sessions. Some patients have had multiple sessions, as well. The number of patients I have worked with makes over 5,000 so far.
During my practice, I paid attention to the fact that those who had multiple regression sessions could see their incarnations in different physical bodies, both human and non-human. The analysis revealed an interesting finding – the percentage of human incarnations made about 38%, with the rest 62% belonging to non-human ones. Having processed the data, I compiled a table of incarnations and published it in my book The Roads of Lives: Essays on Regression Therapy in 2014.
Here is the table:
|1||Human incarnations irrespective of their gender in the current life||37.9%|
|3||Extra-terrestrial creatures, humanoids and non-humanoids||14.3%|
As the table shows, non-human incarnations can be met twice as often as human ones. I believe this result directly depends on the technique used by the therapist: the choice of incarnations is in no way limited. This freedom contributes to the solution of the main goal set for the unconscious mind— to choose the incarnation whose problems are in sync with the patient’s present life. If the patient had a task to reflect on any negative feelings coming from his present body (which is the case with many other techniques), then the choice would be limited only to the human body.
I can also add that in my sessions I often encounter incarnations not only in earthly physical bodies, but also in any body from other parts of the Universe. These “exotic” incarnations are easy and natural for the patients, as they are not perceived as something “concocted” and do not arouse rejection. As a past-life regression therapist, I see that such sessions have their logic, sense and emotional coloring. Such incarnations, no matter how unexpected they might be, enrich our knowledge of the world, making it possible to feel the harmony of the Universe which is in tune with our inner harmony.
So, I would like to reiterate how important it is to stop the internal dialogue at the first stage of the session, because it removes all elements of suggestion limiting the choice of the unconscious mind. Another benefit of this technique is the patient’s freedom. As hypnosis and other influences of that kind are not used throughout the session, the patients maintain full control over the session and the life they are living through at the moment. They can be sure that they will not become subject to any uncontrolled influences. It is very important that patients are free to terminate the session at any time, without the facilitator’s help or consent.
After years of experience, I am absolutely convinced that the effect of regression therapy is attributed to the ability of the unconscious mind to inevitably choose the incarnation that gave start to the problems that remain unsolved in our current life. It becomes most overt when people come to the session just out of sheer curiosity; when, as they think, they have no problems, with their life running smooth and there being no reasons for concern. However, after closer analysis of their lives in the course of the session, patients come to understanding: “The problems/events I am living through now, in the session, are very similar to my current problems.” Such discovery always leads to changes in one’s world perception, which, in its turn, contributes to one’s self-harmonizing.
There is yet another interesting observation I would like to share. When I began my practice, I was convinced that psychosomatic disorders and phobias accompanying people through lives can be in human incarnations only. Later, with more experience, I came to understand that psychosomatics and phobias can be equally often met in non-human incarnations, regardless of their physical body. It can be clearly observed in the case of phobias (fears of heights, closed spaces, water, etc.). Living through conflicts and transferring them from the unconscious to the level of consciousness eliminates pathological symptoms, whatever incarnation they might first appear in. So, I can work with patient in any incarnation and find what causes the problems to later eliminate it.
Is there any regularity in the alternation of human and non-human incarnations? I discussed it in my workshop Human and Non-Human Reincarnations: Sequential or Random? in 2006 in New Delhi, India. I used a chronological vector to show the frequency of human or nonhuman incarnations. This analysis was possible only in the cases with multiple sessions with the same patient and only when I had the information about the calendar time of each incarnation (epoch, century, and years).
It was possible only with people who lived through a number of incarnations during one session, so that I could arrange their incarnations in the chronological order. With the ratio 68.3% to 31.7%, the analysis did not reveal any “simple-tocomplex”evolutionary pattern (See the table below):
|1||Does not correspond to evolutionary logic||68.3%|
|2||Corresponds to evolutionary logic||31.7%|
I would like to comment on this by providing a number of examples.
|→||→||Previous Body||→||→||→||Present body|
|Human (M)||Humanoid||Human (M)||Human (M)||Bird||Human (M)||Human (M)|
In the first incarnation the patient was a man of the Stone Age; in the second—a humanoid male overseeing the development of the terrestrial civilization; in the third—a man, who owned large vineyards; in the fourth— an entomologist; in the fifth—a drake (a male duck) that lived a very bright and interesting life; in the last incarnation—a man who lived a quiet, unemotional life. It is interesting that, according to the patient, the most emotional and harmonious was his life in the body of the bird.
|→||→||Previous Body||→||→||→||Present body|
|Human (F)||Humanoid||Human (M)||Animal||Plant||Human (F)||Human (F)|
In the first incarnation the patient was a peasant woman in Israel; in the second—a teenage girl from France in the 1st AD (a very heavy incarnation filled with hopelessness); in the third—a man in France in the 10th century (a very heavy helpless incarnation); in the fourth—a wild boar that lived in the Middle Ages in Europe (a very harmonious and joyous incarnation); in the fifth—a young growing fungus (an emotionally light and life-affirming incarnation); in the sixth—a woman from Finland of the 19th century (very harmonious).
I would like to note that the unbearable burden of the first three incarnations is later replaced by harmonious and happy lives in non-human bodies (which, according to the patient, were given for her to rest after heavy incarnations). I have noticed this pattern many a time. In my opinion, any incarnation lived through by a patient is offered to them by their unconscious mind. After death (leaving the body) the soul (the unconscious mind) goes to a space that each patient describes differently during the session. This space can have different names: “Creator”, “Home”, “God”, “Absolute”, “Origin”, etc., but all patients emphasize the identity of the Soul and Space where it goes after leaving the body (death).
Yet another chain of incarnations is provided to demonstrate the “simple-tocomplex” pattern.
|→||Previous Body||→||→||Present body|
|Preorganic Substance||Plant||Animal||Human (M)||Human (F)|
In the first incarnation the patient was a stone, the long life of which was filled with harmony and tranquility, in the second—a tree that grew at the dawn of time and was chopped down by people (the life was quiet and stately); in the third—an animal existing in harmony with the world; in the latest in this series—a man who lived in the 17th century.
The analysis of the whole bulk of material leads to the following conclusions:
1. Human and non-human incarnations apparently alternate randomly. This alternation does not reflect the evolutionary logic of development.
2. Human/non-human or male/female incarnations are equal in terms of the experience they provide. The emotional and cognitive components
of non-human incarnations are often more productive than those in human ones.
3. All non-human incarnations enjoy a high level of inner peace and harmony with the world.
4. In some cases, non-human incarnations are given to regain composure after a very heavy incarnation in a human body.
When I first began my work as a past-life regression therapist, I found such conclusions surprising, because, like most people, I considered the human being as the apex of creation. My experience made me realize that, choosing the body for the further incarnation, the soul does not care what particular class, species or habitat it belongs to. What matters is how effective this incarnation can be for the Soul to be able to solve the tasks it has set for itself basing on the previous incarnation.
I would like to illustrate all of the above with a typical example from one of my sessions. The woman, who came to the session, was trying to tackle her problems with her husband. During the session she made a number of very important discoveries. The session demonstrates the alternation of human and non-human incarnations.
Note: Before I start, I would like to explain that I try not to have any lead-in discussions with patients to not “suggest” anything. I am positive that the Unconscious Mind always chooses the very incarnation that is necessary for the patient at this given moment/period of life. The session I am go to detail reveals the interpersonal problem in the family.
N., the life of a Russian women, Martha, a female hummingbird and a Tibetan monks Sami.
Therapist: N., when we close our eyes, we usually see something behind our eyelids. Describe what you see with your eyes closed.
Client: I see a mist over the lake, it is morning . . .
T: Feel your body which sees the mist over the lake. Is the lake large, small, overgrown with reeds? Is it open water?
C: It is open water, I see mountains far away . . . I’m sitting.
T: Feel your body that is sitting. Is it young or old, sick or healthy?
C: Up to forty. It is a strong body, a woman’s body, in linen clothes.
T: You know your body of N. perfectly well. What is the difference between these bodies?
C: This one is bigger than my present body. I am squatting and looking at the water . . . It is a strong body, with hair back into a pony-tail. I am
T: What do you feel – anxiety, joy, sorrow?
C: Calmness . . .
T: Well, let us go back to the daytime.
C: I am at home. I have a family of my own.
T: Judging by the utensils, what epoch is it?
C: Wooden benches, a table, a bed. It is a strong log house. I cannot determine the century; the dress I am wearing is long, peasant-like. It may
be the 19th century, Russia. I have a four-year-old son and an elder daughter. I have a husband, but he is out now.
T: Do you have livestock or poultry?
C: Yes, I do – a cow, sheep, chicken, a horse. We live by subsistence; my husband goes fishing from time to time. We live a good life, not on a lean
T: Tell me about your family.
C: My son is good; I make blini2 for him (laughing).
T: Why are you laughing?
C: I do not know how to bake blini in my present life.
T: So do, and you learn. What is your name?
T: Martha, do you love your children? What can you tell me about your
family, your husband?
C: My home is tidy. We have a butter churn. It is quite and good. A closeknit
family. My daughter helps with churning butter. I do not get tired, we
have only two cows.
T: Tell me about your husband.
C: He is big and strong. He takes care of us, of everything.
T: Do you still admire him, though you have already lived a long life together?
C: I understand my husband. He is not a source of violence. I fully trust my everyday feelings. I feel happy with my husband. When he takes me by my hand, I forget about everything. He is always my first concern.
T: Do you, as N., have a lot to learn from Martha about how to create a warm climate in the family? What is your husband’s name?
C: Ivan. I, as N., indeed have something to think about.
2 Blini – Russian thin pancakes traditionally made from buckwheat flour and served with sour cream, caviar, jam or other garnishes.
T: Will you feel how you, Martha, love to live such a good and harmonious life, rearing your children, taking care of your house and filling everything with the warmth of your soul! Use these sensations to go back to Martha’s first five years. What family do you have? Who are your parents? How did they treat you?
C: I have two sisters, one died. The middle sister had choking fits and they took her to Georgia for treatment.
T: Do you see and know it? Did you see her having these problems?
C: Yes, I do.
T: Good. Did your mother leave for Georgia with your father?
C: Yes, they leave with my younger sister, and I stay at home with our grandmother and my elder sister. My father is handsome; my mother is
beautiful. They look at me with love. Father keeps the family. My mother loves and cherishes us. They leave for a couple of weeks.
T: Are you happy? What do you see around you?
C: It makes me sad that they did not take me with them. Then I start looking forward to our meeting. My parents return, they bring me a present.
It is a beautiful red dress. I am happy. I am dancing in it.
T: Martha, let us go back to your birth. Who are you: a spermatozoid or an egg?
C: An egg. I see a spermatozoid approaching. I look forward to meeting it.
T: Is it dangerous to wait for the spermatozoid and join it?
C: No, it is not. I even want to meet it sooner.
T: Feel the moment of conception. Live through this moment.
C: Everything is calm and pleasant. I was getting so big. I feel secure.
T: What is your mother’s reaction when she learns about her pregnancy?
C: She is a bit frightened. She is young, only eighteen. And she is not married.
T: But is your conception the result of love?
C: Yes. She tells my father that she is pregnant, he smiles. He is not very demonstrative. Later was the wedding.
T: Do your parents have sex during your mother’s pregnancy?
C: Yes, they do. But is does not bother me at all.
T: Now, while you are in the womb look what is your parents’ attitude towards you? Do they love you?
C: My mother thinks about me. I am very comfortable here.
T: And then, what causes your birth?
C: It feels tight . . . I appear with my head first. It is a bit painful, especially when the head comes through the neck of the womb, but not
T: Is it that the woman who is giving birth, and her relatives fear more than the child?
C: Yes, that is right. There is no fear of failure, of death. They take me in their hands, but it is very cold now! I scream at once.
T: And what does your mother feel?
C: Tired . . . They show me to her, and she gives me her breast. She is happy. My brightest feelings are not when the nipple is in my mouth, but
when they put me on her belly. Just the feeling of warmth and security.
T: Did your parents quarrel during your mother’s pregnancy?
C: They were building the house, and my mother fell down the stairs.
T: Was it dangerous for you?
C: They were scared. I was not. . . . My mother breast-feeds me. It is a great joy. It is love between my mother and me.
T: Were there any memorable events from your birth and up to your ten years?
C: My childhood was calm and comfortable. I have two younger brothers. I bring them up. They listen to me and obey . . . We run outside the village to sing and dance in a ring.
T: Tell me where and how you meet your husband? Who is the first to give a tumble?
C: I notice him and try to attract his attention. His name is Ivan.
T: What do you do for that?
C: I sweep my plait over my shoulder. I have a very beautiful plait. A beautiful ribbon in my hair. Blond hair, blue eyes, a beautiful sarafan dress,
a white shirt underneath. Cross stitch . . . I pass by and he looks at me . . . then we jump over the fire together.
T: What is your reaction when he first takes you by the hand?
C: It is very pleasant . . . I get married at nineteen. We did not date for long.
Therapist – Did they send matchmakers? Did you hide? Were you afraid of your father, or your father approved of Ivan?
C: He did not mind, but I was afraid. The wedding was after the Maslenitsa3.
T: Are there a lot of people? What dress are you wearing?
C: A white shirt, a new sarafan dress. I am excited.
T: And Ivan?
C: He is wearing a red kosovorotka shirt. I admire him so much.
T: Have you already had sex?
C: No, I am afraid.
T: Experience your wedding night. Do not comment. Just experience it . . .
C: It was not painful. Ivan was very affectionate and attentive. I love him even more! I get pregnant after our first night. When I understand that I am pregnant, I get scared!
T: When you tell Ivan about it, how does he react to it?
C: He is happy. And this joy immediately eliminates all my fears.
T: Who do you give birth to?
C: Son. Ivan is very happy.
3 Maslenitsa is an Eastern Slavic religious and folk holiday, celebrated during the last week before Great Lent.
T: How do you, Martha, manage to keep the love in the family? How do you as Martha solve the problem faced by N.?
C: I am always kind to him. When he takes my hand, I feel a warm wave covering me. I wait for him and I am happy when I see him. This is not like in N.’s life. Far from it.
T: What happens that N. is so to be so distant from your husband? Find what is different between Martha and N. What is wrong in N.’s life?
C: I, N., have never felt relaxed with my husband. I need to keep all that happens in my family under control . . . I cannot enjoy relaxation.
T: Martha, how many children do you have?
C: Two, a son and a daughter. We have warm and loving relations with Ivan . . . Children have grown up.
T: At what age do you die?
T: Who dies first?
C: I do. My husband dies at his 91.
T: Tell me about your death. What season and what time of the day do you die?
C: Autumn . . . evening . . .
T: Tell what you feel before death?
C: I am not afraid of death. I am ready for it. Ivan takes me by the hand, I immediately feel warm and calm . . . I have a feeling of a well-lived life.
T: You have lived a long and heavy life—your livestock, your own house, cattle. The life of a peasant is hard. How did you manage to live it in peace and harmony?
C: We worked as usual. When old, I had pain in joints and arms . . . I know that I will die before Ivan and I feel sorry for him, he will remain alone.
His life will be more difficult . . . I just lie on the bed and die quietly . . . Ivan is at home . . .
T: Well, Martha, find the moment when you still feel the body, and then begin to see it as if from the outside. Describe what kind of body you have just left?
C: The body is old, but good-looking . . . an undershirt, a skirt, an apron, and a shawl.
T: Do you feel sorry for the body? Can you return into it?
C: No, I do not feel sorry, and I do not want to return.
T: Do you understand, Martha, as your body has died?
C: I see.
T: Where is the terrible feeling of death, loneliness and uncertainty that is usually so much anticipated by people?
C: There is none.
T: Now I want to draw your attention to the fact that Life is felt through the soul, for which there is no death.
C: Yes, that is right.
T: How long do you stay near your body? Are you waiting for Ivan?
C: He comes. He is upset, I feel it. This is what I was afraid of when I was alive . . . Before the funeral the soul still watches the course of events. And then nothing holds me here, so I leave.
T: How do you know, that you leave? Tell more about it.
C: They put the cross on the grave . . . The soul looks like a whitish transparent ball. I am going up very quickly . . .
T: Tell me, do you know anything about the fate of your children?
C: Our children are strong and diligent. Their families will prosper.
T: When the movement stops, let me know where you are.
C: It stops. I am in the golden-yellow space.
T: Well! How does it meet you? Is it dangerous?
C: No, it is calm. Absolute harmony and confidence that this is where I belong to. This space is like “home”, the notion of which one always has in
their Soul. Home where you are awaited, loved, understood, and accepted from any life.
T: Are there any boundaries or limits in this space?
C: No, it is infinite. It is so strange and pleasant to feel it.
T: How do you assess your life in the body of Martha?
C: I have lived a very long and harmonious life “in one gulp”. I understand my problems and mistakes in N.’s family life and see possible
ways to turn the situation around for the better.
T: How long have you been in it?
C: For a while, and then I felt a strong desire for new experiences in a new incarnation. I go on . . .
T: Where are you? What is around you?
C: I see trees; it is a garden . . . Limited space . . .
T: Feel your body in this limited space. What is it?
C: It is small . . . I think I am a bird.
T: What bird?
C: A very small, colorful bird!
T: What is your inner state?
C: I am yellow-green. I am prinking my feathers with a long brown beak
. . .
T: How do you clean your beak?
C: I use twigs and branches. It is calm around. One problem – how to find food. I look for flowers to suck the nectar from them.
T: Are you a hummingbird?
C: Yes. Sometimes I see similar birds.
T: Flowers are of different colors. Do they have the same nectar?
C: No, it tastes different. I prefer white flowers; their nectar is sweeter.
T: What is your sex?
T: Have you already had chicks?
C: Yes, I have.
T: Let us go back in your life of a hummingbird. When do you make a family? Do you usually mate for one season or for the whole life?
C: I have a feeling that for the lifetime.
T: Good. Tell me who is the first to notice the other? Are his feathers as bright as yours?
C: He is brighter than me. I choose him . . . His crest is the most beautiful.
T: Wow. Who builds the nest, and where?
C: In the thin branches of the tree. He builds the nest; it is small.
T: Is it difficult to fly when there is an egg inside?
C: Rather. I hatch eggs . . . My male brings nectar to me.
T: How do you feel the hatched eggs? Are they alive or not?
C: I am like X-rays. I feel and see them! I roll the eggs around regularly . . . We have hatched two chicks, two boys.
T: How do you feed the chicks?
C: My husband and I feed them on nectar. One chick disappeared, it may have dropped out of the nest . . . We are looking for him, but he can be
found nowhere . . . The other chick has grown up. We have taught him how to fly.
T: How did you do it?
C: I pushed him out of the nest. He began to fall, but then waved his wings. He began to eat the nectar by himself. He returns to the nest for
some time, but then he flies away.
T: Do you, hummingbirds, have a feeling of happiness and harmony?
C: Yes. I have to fly a lot to have enough food.
T: Is your chick beautiful?
C: Beautiful, but my husband’s crest is better.
T: Cool. How many chicks do you have all in all?
C: No more . . .
T: Do you have many enemies? How do you die?
C: Our enemies are snakes that climb trees and branches. But our nest is built on very thin branches, so they cannot crawl to it.
T: How do you feel the moment of death? Do you feel anything?
C: I am sitting on the branch, focused on something. I fail to notice the snake. It bites my foot, I tap it with my beak . . . I cannot fly, my wings do
not obey – it is venom. I fall on the ground.
T: What body have you left?
C: A small colorful bird, lying on the right side, with the eyes open, the wings pressed tight against the sides . . .
T: How old were you when you died? Did you hope to live longer?
C: No, I was rather old . . . That is why I lost my guard down, and the snake could bite me . . .
T: How long does your body remain on the ground? Does anybody want it?
C: Some bugs . . .
T: What do you look like after leaving the body of the hummingbird? Like a ball, too?
C: It is a purple-gold cone pointed upward . . .
T: How long do you stay near your body? Where does your soul go to?
C: To the mountains . . .
T: What body does your soul live in now?
C: I feel some trouble . . .
T: What is the body in which you feel it.
C: Pain in the lower back . . . I am a monk in orange clothes . . . I must pray for somebody to avert misfortune . . . I am thirty . . . My name
is Sami . . .
T: Did you, Sami, have the same feeling ten years ago? Did you have to pray much to avert disaster? Tell me about yourself at the age of
C: My body is larger than N.’s. I serve in this temple.
T: How long have you been living in this temple?
C: This is Tibet. My parents sent me here when I was a child. It is very honorable. Life is not difficult here . . . I know a lot of prayers that
help in different situations and keep the world from destruction.
T: Your face is very enlightened now. What are you thinking about?
C: I am in no hurry. I can be thankful for small bodily favors, but I have a very broad soul. Now I have some pain in kidneys and loins. I
caught cold in winter. All the monks prayed for me, but they failed .
. . I die when I am thirty . . .
T: Find the moment when you stop feeling your kidneys and body. Describe the body you have just left.
C: This pain is tiresome. It lasts for long . . . I cry . . . I agonize the whole day . . .
T: Proceed to the day when you feel no pain, when you can see your body as if from the outside. Tell about Sami’s body.
C: I am in the orange robe, my face is calm . . . There are monks around, they are quiet . . .
T: Now, after your soul has left the body, tell why you had a problem with your kidneys.
C: It was very cold in winter, so I caught cold . . .
T: How long did you stay near the body? What is your shape and color?
C: I do not feel sorry for the body. I stayed here for short . . . The soul is red . . .
T: What is the space your soul is going to?
C: It is light . . . I feel free and comfortable . . . I have a feeling that this space accepts me without any strings. I like it here very much,
everything is harmony here. The concerns of the physical body do not matter here.
T: Do you think the feeling of tranquility and harmony that you have in this space can be somehow experienced when in a physical body?
C: Yes. I did not feel it before, because I lacked the experience of this session. Now I have it, and I will be able to get support here, in this
T: Without leaving the space where Sami’s soul is now, do you see any glowing along the contours of N.’s body?
C: Yes, a thin strip of light . . .
Note: It was not my task to make the patient see the light. However, it is difficult to overestimate how this unexpected discovery is important for the patient. My strategy at this stage of the session is to teach patients to trust themselves, to believe in their infinite capabilities and to teach them know how to use the latter. I want patients to see the harmony of the world and Universe, to be sure of their choice and be able to take responsibility for it.
T: Let us work with N.’s aura, shall we?
C: I want it! Let us work . . .
T: When you have worked with N.’s aura, what does it look like?
C: Powerful and strong. There is a feeling of strength and security in the body. The aura has rainbow iridescence.
T: Perfect. Can we end today’s session?
C: Of course.
T: Then, thank the incarnations that your unconscious mind has chosen for you—Martha, the hummingbird, and Sami. Having lived through
these incarnations, you could see the problems and their solutions.
The problems that are very urgent for you, in N.’s body. Do you understand it?
C: Yes, I do.
T: Then return to your body . . . Who are you? Martha?
C: I am N.
T: Thank you for your work. How long do you think the session lasted?
C: No more than half an hour.
T: Two hours. Thank you for your work.
C: Thank you.
Gyngazov, P. (2014). The Roads of Lives: Essays on Regression Therapy. London: Red Square Scientific. www.redsquaresci.com.