Article: Perceived Results of Past Life Regression through Expanded Awareness Analysis. Espallardo – Is. 33

Perceived Results of Past Life Regression through Expanded Awareness Analysis

Dr Sonia Andrés Espallardo & Dr Isabel M. Martínez Higueras

Abstract— Cross-sectional descriptive study of patients/clients participating in a past life regression session through the analysis of their expanded awareness. Most of them experienced favourable changes in the variables studied related to their subjective experience during the regression, including improvement of the symptom, understanding its effect on current life, perceived subjective efficacy, changes in fear of death, and changes in current life. Bivariate analyses show that religious beliefs modulate the results of subjective experience and, although to a lesser extent, some effect is also observed among older participants. Results based on recent research are discussed. Finally, the limitations are raised not only of this study but also of research in general in the field of regression therapy.

Keywords: regressions, past lives, retrocognition, expanded awareness, religious beliefs.


Regression to past lives is a therapeutic tool, in addition to self-knowledge, through a specific induction to expand awareness, accessing both present-life memories and seemingly past-life memories, implying reincarnation (Cunningham, 2009; Bonilla, 2015).

Pioneers of this technique in the early 20th century were Albert de Rochas and later Alexander Cannon. In the 1970s psychologists such as Edith Fiore, Helen Wambach and Morris Netherton presented various cases and studies. The publications of Brian Weiss about regressions brought past-life therapy into the awareness of a wider public.

In Spain, doctors like José Luis Cabouli and Juan José López Martínez are well-known references in this field.

During treatment, clients can experience and retrieve events or experiences that occurred in their childhood, birth, or in previous lives, often through a process of suggestion or through induced hypnosis (Gaona, 2015).

Some authors, like Dr Gaona, assume a non-local mind, as a projection outside the physical body, in which time does not exist. With this mind, we may perceive and process information outside the physical body. At least, past lives imply a mind that is independent of the physical brain and so implies a multi-dimensional reality. (Gaona, 2015)

Ian Stevenson collected facts about children’s spontaneous past-life memories. Such memories, if true, cannot have been stored in the physical brains of these children, which implies a non-cerebral, non-physical source.

Reincarnation is an accepted concept in many cultures and religions, but mostly known in Hinduism. Past-life memories, both spontaneous and induced, seem to be unrelated to specific religious or cultural backgrounds. By expanding awareness, people tune in to “memories” apparently before the present life. So, these memories – if they are real – are not housed in the brain, nor in any other physical medium.

This process and its mechanisms are still unknown in the scientific community. There is some evidence of its real effects, although more research is still needed. According to TenDam (2017), big improvements in this therapeutic practice will be needed to resolve all doubts, and to probe the limits of its effectiveness (Fenn, 2017).

From our practice, we propose working with expanded awareness as complementary to conventional therapeutic interventions, as a valid emotional personal liberation and contact with our true being, our soul, our pure essence, what we really are.

Awareness is self-knowledge, implying active higher neurocognitive functions. It allows us to perceive and know our inner world and the world around us.

For us it is the closest thing to the Soul, our Essence, our Energy, what we really are. It is what survives from us when the physical body dies, providing continuity.

Connecting with ourselves and finding inner peace is a common goal nowadays. We should be open to all tools that contribute to that. We are beings capable of tuning in with other non-visible dimensions.

In regression therapy clients may discover the origins of unexplained symptoms which have been disturbing them, and which have not been resolved with current medical and psychological procedures.

It could be a valid option for the resolution of psychological difficulties not resolved by conventional medicine. Many authors maintain that past-life regression effectively facilitates self-development (Alegretti, 2004; Lightbourn, 2006; Friedman-Rivera, 2012; Bistrich, 2018; Trivedi and Trivedi, 2020) and resolves psychological difficulties such as phobias and relationship problems (Freedman, 2002).

The results presented in this report are just an initial exploration, to learn and understand from the experiences of people with regression therapy, guided by professionals belonging to the Scientific Society of Psychic Research (SCIP).

We see this a potential tool for self-knowledge, and for new lines of research into the scientific development of regression therapy.

Materials and methods

Descriptive cross-sectional research as a baseline to establish hypotheses for future work on related variables and effects of past-life regression through awareness expansion. With this methodology, the experience and opinion of the participants was explored. The design used a sample of convenience and voluntary participation.


A specific questionnaire was designed and built for this study. It was sent to the 56 people who participated, 55 of whom completed them. The survey was sent in MS-Word to each participant through their own therapist-analyst. The participants responded at home and mailed it back to their therapist-analyst. This work was carried out between November 2019 and May 2021.

The questionnaire consisted of eight items, most of them with a yes/no answer and some open text fields to explore aspects of the regression experience and the subjective feelings of participants:

  1. Did the regression session address a symptom or problem that affects you in your present life? In an open free-text field respondents could explain how the symptom was disturbing their life and whether they had had a previous intervention on it.
  2. Did you, after the session, experience improvement of the symptom or problem addressed in the regression?
  3. Did you understand how the symptom treated in the regression influenced you in your current life: conditioning you to do something and preventing you from doing things (two separate items).
  4. Has the regression session been effective? (Yes or no)
  5. Based on your experience, would you recommend regression therapy to others?
  6. Did you lose your fear of death after the therapy?
  7. Has your life changed after the regression session?
  8. Any comments in open form and in free text.

Along with these items, the questionnaire collected other independent variables as controls during analysis, like name of the therapist, date of the session, age, gender, marital status, profession, religious beliefs, and their opinion about whether life continues or not after death.


Regression session and therapists

The participants in the study received a single session and 15 days later they answered the questionnaire mentioned above.

In past-life regression, clients lie on a sofa, bed, or stretcher, with their eyes closed. The analyst-therapist sits next to him, about a foot away. Sessions last between 90-120 minutes.

The therapists start with an induction or an invitation to a deep relaxation in which patients connect with their emotions. Next, they guide them to find the situation in which originated a specific emotion that stresses or torments them. By reaching that moment, the emotion is released with the therapist’s help. After working on the symptom that needs to be healed, a harmonization is carried out at the end the session. The client is helped to become aware that he is in today, in the present moment of his life.

The specialists who conducted the regressions were all qualified members of the Scientific Society for Psychical Research. All contributed to the study for free, guiding regressions, inviting their own clients to participate in this, and collecting questionnaires.

Table 1 shows the analysis of the six specialists who collaborated, in total 55 surveys.



The participants who received a past-life regression (N=55) were mostly women (N=43; 78%). Their age was between 14 to 70 years old (M 41; DT 13). Just over half of the participants are in a relationship (married or couple) (N=29; 53%), followed by singles (N=22; 40%); the rest are divorced (N=4; 7%).

They lived in Murcia (N=26), Madrid (N=23) and Castellón (N=6).

As to the independent variables, the majority (N=40; 73%) indicates having religious beliefs. Also, the majority (N=43; 78%) believes that life continues after physical death, and 20% (N=11) indicate not knowing if we continue or not. Only one thinks that death is the end of everything.

Quantitative Analysis

Descriptive analyses of the frequency distribution of the variables were carried out, along with an inferential study of independence of nominal variables. We used Fisher’s Exact Test, because the number of events in 2×2 tables was too small in almost all variable crossings.

We have worked with a confidence level of 95%.

For the statistical analysis in the first phase, we hired the services of a company named Avanza y Fórmate (, professionals specialized in statistical analysis. In addition, our team used the open and free statistical resources for researchers and students of Social Science Statistics (


Descriptive analysis of variables

Figure 1 shows the results as a percentage of the responses to the eight explored aspects of the experience in the past-life sessions of the 55 participants in the study.

The results and inferences that we have observed are:

Result 1. Did the regression session somehow helped heal the symptom or the difficulty that led her/him to undergo and perform the analysis? The majority of respondents answered affirmatively (N=50; 91%).

Result 2. Almost all respondents (N=47; 84%) reported having found relief or improvement of the addressed symptom after the regression session.

Result 3. The majority (N=40; 91%) admit that the session has made it easier for them to understand what this symptom means in their present life, and how it is affecting them day by day.

Result 4. Almost all participants (N=53; 96%) reported that this symptom hindered them in the day-by-day of their current life.

Result 5. The majority of respondents (N=50, 91%) found their regression session effective in relieving their symptoms.

Result 6. The vast majority (N= 53; 96%) believe that this type of regressive intervention is advisable for other users with similar characteristics.

Result 7. More than half of the participants reported having lost their fear to death after the regression session (N=30; 55%). The rest (N= 25; 45%) either did not have this fear of death previously, or if they had it, the regression session did not change their opinions or fears about it.

Result 8. Nearly three-quarters of the participants (N= 43; 78%) said the session led to a change in their lives.

Some participants (N=18; 33%) added nuances or comments in free text. The annex presents these verbatim. They mention the symptoms treated, some of them of a physical nature, such as dermatitis and blood pressure, and other problems: fears, insecurity, and anxiety. The general comments show satisfaction with the regression experience and a widening of their sense of self.


Relationship between dependent and independent variables

We analysed the relationship between independent variables such as gender, age and religious beliefs with the dependent variables that could reflect a greater personal impact: relief of symptoms after the session, understanding the influence on their current situation, perceived effectiveness, less fear of death, and changed perception of their life. Results are as follows:


Table 3 shows the results with letter “p” indicating a non-significant association between sex and the variables studied. Men and women did not seem to differ in how they experienced the past-life regression.


We compared respondents under 35 years old with those over 35 years old. The results are shown in Table 4. We found a significant relationship (p= .0407) with a 95% confidence level between being over 35 years old and reporting that the regression session has changed their lives. The other variables show no relation to being younger or older.

Religious beliefs

Finally, we studied the possible influence of religion beliefs on the personal experience after the regression session. The results are shown in Table 2. All respondents, whether they had religious beliefs or not, did regress to a past life. Possibly those with firm or strong beliefs experienced a greater impact, although there seems no statistical correlation with how the symptom interfered in their life, or in less fear of death.

We observed a significant association, at a 95% confidence level, between having religious beliefs and experiencing relief from the symptom (p = .0278), perceiving that the session has been effective (p = .0166) and with pronouncing that after the regression their life has changed (p = .0111). Regression seems to give a spiritual meaning to the experience.

Conclusions and Discussion

Most participants reported that the symptoms that had been disturbing them were gone in just one session. They also began to understand what the origin and the limitation in their current life was and found great relief in the fifteen days after the session.

Lucas et al. (2007) points out that in the short-term the effects of past-life therapy are similar to the other psychotherapeutic methods: there is improvement in symptoms and increased self-esteem and feeling of well-being.

The main difference is that this therapeutic method makes the unconscious conscious through an altered state of awareness to reestablish inner balance (Lucas et al., 2007).

Our study shows that most participants perceived the past-life regression session as effective, and they would recommend it to people with similar problems. As Moraes et al. (2021) and Alegretti (2004) found already, regression is more effective if the patient’s beliefs and culture are open to past lives.

So, although no data was possible to collect during the present survey, participants may have voluntarily sought out this therapy, or accepted it when it was offered, because they did not reject its methodology.

The information provided by the patients in the free text area of the survey (see annex below) points out in this direction.

Age is only shown to be related to observing life changes after regression therapy. Older participants reported more changes in life after the session. Older people are supposed to be more mature and may integrate therapeutic work more effectively.

Lucas et al. (2007) believe that more spiritually developed patients benefit more from past-life regression, both in relieving symptoms and transforming their lives. Partly because they assume more responsibility and the necessary changes to integrate what has been made conscious into their own knowledge and evolution.

Woods and Baruss (2004) found no significant changes in psychological well-being when participants (in this case college students) had only a single regression session.

These authors were aware of the limits of a single session to produce life changes. They suggest that adding other interventions beside regression therapy, will have more impact on global well-being. Therefore, a more intensive intervention, such as carrying out more sessions, or complementing regressive therapy with other techniques, could improve results, but our study has not addressed this.

People with religious beliefs reported a greater relief of symptoms, a greater efficacy of the session, and greater changes in life after the regression.

Several authors (Ahluwalia & Gopinath, 2012; Fenn, 2017; Lightbourn, 2006) point out the importance of the belief system for the effectiveness of past-life regressions.

For Lucas et al. (2007) spiritual development has a clear impact on the effectiveness of regression therapy. According to this author, transpersonal work requires introspection, a skill that may increase over time. Older people may have had more opportunities for introspection, acquire self-knowledge and understand their own emotions, thoughts, and behaviour.

Fear of death was the variable with the least change in our study, but still more than half of the participants said their fear of death had diminished.

Past-life regression work assumes reincarnation, and a consciousness continuing between lives and so the continuity of human existence. Death and birth are not markers, nor a finite limit, but rather a transition from one state of consciousness to another (Gibbs, 2010).

So, the possibility that regression therapy lessens fear of death is plausible (Meyersburg & McNally, 2011).

Whatever its implications, past-life therapy for clients whose issues did not improve by conventional medicine or psychology, seems a valid complement to classical treatments. It improves both physical and emotional symptoms and helps to resolve internal conflicts.

It is necessary to keep investigating (TenDam, 2017) these transpersonal tools so they can find their place among methods that help people find relief and balance in their life. As Alegretti (2004) points out, regression may bring direct benefits and works as a catalyst for our spiritual evolution.


Comments, limitations, and possible future actions

Obviously, as we mentioned, this present study is just a first analysis of these experiences. The created effect of regression to past lives through a deep analysis of expansion of awareness, all of these in a geographical and specific environmental space.

Although we know that several professionals use this awareness expansion tool with their clients in different parts of Spain, we have not yet detected scientific publications on this subject, and we hope that new research will be proposed in the nearby future.

In our opinion, it is useful to make this information available to fellow professionals, students, and scientists. We should build a database of references and knowledge to build credibility in the scientific world and to help therapists who include the spiritual aspects and soul pains in their work.

What was once in the hand of religions, our present secular society needs this practical therapy, with well-trained professionals with sufficient theoretical and experimental background.

The spiritual experience is part of the human being and is at the base of many of our behaviours, both subjective and objective.

In recent years, more and more medical areas open and pay attention to this new experiential treatments, which medicine and psychology have ignored or denied until now.

A certain progress is perceived, even in our country where academic and professional institutions look at spiritual issues or ‘magical’ procedures with suspicion and fear. They brand them as unscientific, not realizing that science is a tool, not an ideology.

Our work studies a practice that recognizes awareness as multidimensional. For some decades, scientists from different areas have recognized the mind-body relationship (Béjar, 2008; Chopra, 2014; Gaona, 2015; Sheldrake, 2019).

Research in this field has the difficulty of obtaining a valid sample of cases, with a diversity of therapists, analysts, and different schools, and also of using a reliable measurement instrument. Despite these barriers, we have validly and systematically collected and tested information, which is not common in new fields like this one.

This study did not include a control group to rule out a placebo effect. In future research this may strengthen the evidence that regression therapy is more effective than other therapies.

Also, the small size of the sample limits the type of statistical analysis and the power of the results. Both the instrument and the survey collected subjective information with a binary response, which also limits its reliability.

But the results are promising enough to continue exploring of what happens during past-life regression.

According to Moraes et al. (2021) it is necessary to consider culture and beliefs in investigating regression. Anyway, spiritual or religious beliefs seem to enlarge personal changes after regression. This we also found in other research projects with a very different methodology (Lucas et al., 2001; Cunningham, 2009; Friedman Rivera, 2012).

Spirituality and transpersonal introspection seem to deepen the effects of a regression.

Regression to past lives seems an amazing instrument for self-knowledge and development (Alegretti, 2004). Though much needs to be researched before it can become a benchmark in psychotherapy (Peres, 2012).

Further research must include testing the effects of past-life regressions on indicators of psychological well-being and perceived health through a reliable and valid instrument that must be developed or adapted from others already created.

Among them the attitudes towards death through the Spanish validation of the Death Attitude Profile (DAP) of Gesser, Wong and Reker (1987-1988) carried out by Jaqueline Schmidt Rio-Valle in her doctoral thesis at the University of Granada, 2007.

Several doctoral theses presented at Spanish universities identify validation of instruments in aspects of the experience and benefits of past-life regression.

The benefits of studying these variables with widely known instruments used in other areas of psychiatry and clinical psychology would allow:

  • Better understand the areas in which past-life regression works best.
  • Improve interventions.
  • Identify when another type of intervention may be more adequate to treat the problem.
  • Gain acceptance and credibility in psychiatry and clinical psychology.

People who regress are accessing a dimension of our awareness, of our true essence (Andrés, 2021). This should become available to everyone who needs it and accepts it. As professional mediators and companions in this process we should make the tool more effective.

This will help people to live more fully, being authentic and true to themselves.


Biography— Dr Sonia Andrés Espallardo. Physician-psychiatrist in the Murcian Health Service. Analyst of states of awareness. Member of the Scientific Society for Psychic Research.

Dr Isabel M. Martínez Higueras. Doctor in psychology. Clinical psychologist. Researcher and teacher. Member of the Psychology and Transpersonal Psychotherapy working group of the Official College of Psychologists of Madrid. Collaborator with the Scientific Society for Psychic Research.



Open text answers from items of the client questionnaire

Specify which symptoms have been worked on in the regression session – item 1.

“Fear of the sea scares and paralyzes me more specifically when my children are in the water. It does not allow me to enjoy it.”

“Atopic dermatitis and gastritis. Anxiety because I carry pressure.”

“The fear of men. To say no and stand up to them. Inferiority and submission towards men who mistreat me in some way. I’ve been to multiple therapies for years and couldn’t break ties with men who hurt me. Also, I have been on medication for many years.”

“Instability due to changes in life and finding purpose and direction.”

“Fear of betrayal. It is very disturbing because the fear of betrayal has the consequence of not acting in accordance with basic principles that govern the human being, therefore, being limited to how one really wants to act, but it is not done by the emotion of fear.”

“Self under evaluation, anguish, anxiety, high self-demand. Demanding a lot from myself generates frustration, anxiety, and blockage. I have never been consulted, nor have I received medical or therapeutic help.”

“There was no a priori symptom that was disturbing me. What I did have was many pending things that explain the reason for my fears and insecurities.”

“Back pain in the lumbar area. I had been treating myself with acupuncture, motivation, auriculotherapy, etc. But the trigger to eliminate my permanent back pain was to begin to direct my life and dedicate myself to alternative therapies.”

“Thereafter my back pain went away, but some discomfort remained. With regression therapy these residual pains seem to have completely disappeared.”

“Anxiety. I was under a lot of stress, and it caused me shortness of breath, nervousness, and lack of sleep.”

“Childhood memories and repetitive dreams. I do not feel that they are causing me any disturbance. I am just curious about not having a clarity of them I felt they are blurred or scattered in those memories.”

“Hypotension. I feel disturbed since pregnancy and childbirth (May 2020), sometimes it was associated with dizziness and involuntary discharge of vaginal fluid. I received no prior medical care or any kind of treatment.”

“I had a feeling that I had done something very bad to someone. I had already seen something similar in psychotropic medicine (ayahuasca), but I felt I should do something else.”

“I felt very insecure. I didn’t want to seem stupid. It overwhelms me when people see me like this. I felt like I never did things right. It was hard for me to make decisions. I have never been in treatment, and I have never talked about this before.”

“I worked on not being adequate for the others’ eyes. I had not undergone previous medical treatment.”

“Heart medical issues. I have congenital heart disease and a bacterial infection in my heart that almost cost me my life. Sometimes I have punctures in the heart area, and I have been hypotensive since I was born. I have received medical attention, especially when the bacteria that necrotized my heart. I was in treatment with bio resonance, phytotherapy, orthomolecular and a specific nutritional diet so I did not die.”

“My intention for doing the regression process, as I told my therapist, was just to confirm that everything is at peace with the past.”

“Knowing that there was no pending issue that required healing, forgiveness, etc. ”

“As far as public speaking is concerned, it held me back and made me doubt my abilities. I had done childhood emotional release therapy.”


Comments – Free text and analysis – item 9


“The insecurity and nervousness that approached me at work during certain situations has totally disappeared. The fear of being judged has completely disappeared.”

“I needed to understand my symptoms because it did not allow me to enjoy myself with family or friends.”

“Most of the time I preferred to have my back to the sea, and only went into the water when my children were out.”

“I am not afraid of my death. I am aware of the other plane and what the transit entails. But I do fear that I might lose my children in this life. That anguishes me, I guess because of lived experiences. Life hasn’t changed much for me. I had a beautiful regression experience. I felt again what it is to pass from one plane of existence to another, and it doesn’t scare me, nor does it hurt. I connected with the souls of relatives that I adore, and it gave me joy to see them again. I have been aware for a long time of what is the meaning of this life. And I love connecting with the other plane. It comforts me.”

“I have stopped feeling a certain tightness that I had in my chest for years. I have been able to close ties with men who before only caused me pain so now I do not feel bad about it. I have also stopped feeling inferior. I can concentrate more on my goals and have them clear.”

“After several meditations I returned to the place of that regression, that curiously, I had forgotten about two or three days after leaving the session. As if they had not existed before. Thanks to the meditations I have been able to access those memories again. I was surprised by the process of selective forgetting of that part of the session, and I wonder if I have forgotten even more. I am not aware.”

“That is why I would like to be able to access the recording and see what my conscious part has done with this information. Regarding the question of whether my life has changed after the session, the process of change that I had before the session has continued, let’s say that this session has collaborated in the process of change that I have been experiencing for the last few months.”

“Regarding the fear of death, since my first regression more than 10 years ago, my fear of death has subsided a lot. It hasn’t completely disappeared, but it’s loosening up more and more.”

“This therapy makes me take life in a less dramatic way. It has also improved my view of the meaning of life.”

“I feel very grateful for having agreed to this session that has been revealing and has marked the time before and the time after in understanding my vital conditions. I could not recommend this therapy to anyone because you have to overcome certain cultural and social barriers to be able to indulge in a past life session and you have to be open to it.”

“After the session I have been able to notice a global relaxation and absence of anxiety in many aspects of my life, as if worries and problems were taking a back seat. I feel better about myself, and, in a way, it has helped me grow and improve day by day, leaving behind the aspects of myself that I like the least.”

“I have understood that I needed to let go of many things that tie me to my past and that do not let me move forward. I am still afraid of death due to the abandonment of the earthly life and the people who are here. I liked the session, and it helped me a lot. I think I need to keep digging in.”

“I would recommend this type of therapy to those who really need it. I mean, not just do a regression because someone has told you that if you do it, you will see yourself in other lives, etc.”

“I think this is another tool or therapy that is pretty effective if the person/patient is receptive and agrees to do it.”

“Of course, you should be informed beforehand of everything, and of the risks, if there are any, that it may entail; that is, seeing situations, feeling pain, etc.”

“Therapy helps us understand that everything happens due to our own behaviour, perhaps we are or are not acting in the right way.”

“I consider it important to work on these aspects, on that consciousness hidden in the depths of our soul. It helps a lot to face the concept of death. Thanks for everything.”

“It’s hard to understand the reasons why this problem arises in my mind when I was not aware of its existence.”

“In addition, it is difficult to differentiate whether what was experienced is related to imagination or reality.”

“What is certain is the physical sensation of abdominal pain felt intensely during therapy. After finishing, I felt as if I had catharsis. The following days I felt much more relieved, as if a weight had been lifted from my shoulders. I understood many things, attitudes, and feelings that I had; for example, not having learned to swim. It was always as if something prevented me, I wasn’t afraid of water, on the contrary, I loved it, but I always had a strange feeling.”

“I think it helps a lot to understand the reason for some behaviours. I think there are still echoes of the problems discussed, but knowing where they come from makes it easier to solve and redirect the attitude towards a more positive one.”

“I feel like I have freed myself by understanding that these were not my symptoms but my mother’s. They were my mother’s perceptions of my conception. This process has made me feel at peace with the treated symptom and makes me aware of the times that I have felt inadequate in the face of situations and people, and in no way was it real. Therefore, it is a relief and a transcendental overcoming in my life. And very grateful to my therapist for being such a great professional.”

“I feel much more aware. I am more connected to the Whole. I get a lot of information from “above” and faster. Everything is to understand between lines every circumstance that happens or I experience around me. Much more sublime and at the same time broader perception. Conscious fullness. Impeccable!”

“Well, according to what has been said, it is very important to be aware of the value of the soul experience that weaves, from life to life, the different works that we carry out for the progress of our soul and the collaboration that we lend ourselves among beings in order to go fulfilling these soul missions. And thanks to people like my therapist creating safe spaces in which we can express and heal the facets of our souls.”

“I still feel fear of death if it is traumatic and the death of my children. The therapy has been very effective in the symptoms and other connections.”


Table 1. Number of surveys provided by the different SCIP analysts.*

* Therapist 1= her initials are MB, Therapist 2=JTC, 3=JT, 4=MG, 5=AE, 6=SAE.

Therapist 5+6 (AE +SAE) means that these sessions were carried out jointly by the two therapists. They were together at the time of the session, one being the main therapist and the other the support therapist.


Figure 1. Response percentages to the items on experience of the Regression therapy session


  1. Worked on the symptom for which the patient had come.
  2. Symptoms were relieved after the session.
  3. Understanding what this symptom generated in present life.
  4. Understanding what the symptoms prevent you from doing.
  5. Subjective perception of effectiveness.
  6. Recommendation of this therapy to others.
  7. Loss of fear of death.
  8. Life was changed.






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