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==Studies== ==Studies==
Studies suggest that past lives are likely false memories, implanted through the susceptibility of the hypnotic method. A 1976 study found that 40% of ] subjects described new identities and used different names when given a suggestion to regress past their birth.<ref name=Spanos/> In the 1990s, a series of experiments undertaken by ] examined the nature of past life memories. Descriptions of alleged past lives were found to be extremely elaborate, with vivid, detailed descriptions. This, however, is not indicative of the validity of this therapeutic method. Subjects who reported memories of past lives exhibited high hypnotizability, and patients demonstrated that the expectations conveyed by the experimenter were most important in determining the characteristics of the reported memories. The degree to which the memories were considered credible by the experimental subjects was ] most significantly to the subjects' beliefs about reincarnation and their expectation to remember a past life rather than hypnotizability. Spanos' research leads him to the conclusion that past lives are not memories, but actually social constructions based on patients acting "as if" they were someone else, but with significant flaws that would not be expected of actual memories. To create these memories, Spanos' subjects drew upon the expectations established by authority figures and information outside of the experiment such as television, novels, life experiences and their own desires.<ref name = Spanos/> In sum, it is therefore suggested that past lives are likely false memories, implanted through the susceptibility of the hypnotic method. Studies suggest that past lives are likely false memories, implanted through the susceptibility of the hypnotic method. A 1976 study found that 40% of ] subjects described new identities and used different names when given a suggestion to regress past their birth.<ref name=Spanos/> In the 1990s, a series of experiments undertaken by ] examined the nature of past life memories. Descriptions of alleged past lives were found to be extremely elaborate, with vivid, detailed descriptions. This, however, is not indicative of the validity of this therapeutic method. Subjects who reported memories of past lives exhibited high hypnotizability, and patients demonstrated that the expectations conveyed by the experimenter were most important in determining the characteristics of the reported memories. The degree to which the memories were considered credible by the experimental subjects was ] most significantly to the subjects' beliefs about reincarnation and their expectation to remember a past life rather than hypnotizability. Spanos' research leads him to the conclusion that past lives are not memories, but actually social constructions based on patients acting "as if" they were someone else, but with significant flaws that would not be expected of actual memories. To create these memories, Spanos' subjects drew upon the expectations established by authority figures and information outside of the experiment such as television, novels, life experiences and their own desires.<ref name = Spanos/> In sum, it is therefore suggested that past lives are likely false memories, implanted through the susceptibility of the hypnotic method.

==Ethical questions==
Past life regression has been critiqued for being unethical on the premises that it lacks any evidence to support these claims, and that the act increases one's susceptibility to false memories. Luis Cordón states that this can be problematic as it creates ]s under the guise of therapy. The memories are experienced as vivid as those based on events experienced in one's life, impossible to differentiate from true memories of actual events, and accordingly any damage can be difficult to undo.<ref name="Cordon">{{cite book |author=Cordón LA |url=https://archive.org/details/popularpsycholog0000cord/page/183 |title=Popular psychology: an encyclopedia |publisher=] |year=2005 |isbn=978-0-313-32457-4 |location=Westport, Conn |pages=}}</ref><ref name = "Andrade_2017">{{cite journal | vauthors = Andrade G | title = Is past life regression therapy ethical? | journal = Journal of Medical Ethics and History of Medicine | volume = 10 | pages = 11 | date = December 2017 | pmid = 29416831 | pmc = 5797677 }}</ref> As past life regression is rooted on the premise of reincarnation, many APA accredited organizations have begun to refute this as a therapeutic method on the basis of it being unethical. Additionally, the hypnotic methodology that underpins past life regression places the participant in a vulnerable position, susceptible to implantation of false memories.<ref name = "Andrade_2017" /> Because the implantation of false memories may be harmful, Gabriel Andrade points out that past life regression violates the principle of '']'' (]).<ref name = "Andrade_2017" />


== See also == == See also ==

Revision as of 01:13, 22 November 2022

Controversial claim that past memory can be restored from the unconscious mind through hypnosis

Technique

In the West, past-life regression practitioners use hypnosis and suggestion to promote recall in their patients, using a series of questions designed to elicit statements and memories about the past life's history and identity. Some practitioners also use bridging techniques from a client's current-life problem to bring "past-life stories" to conscious awareness. Practitioners believe that unresolved issues from alleged past lives may be the cause of their patients' problems. One technique for accessing memories from a past life is detailed in a study by Nicholas P. Spanos from Carleton University, Ontario, Canada. Subjects of a study were at first told that they would be undergoing a hypnosis, and afterwards told, “You are now in a different life, living in another life that you have lived before in another time. You are now reliving that other life that you lived once before in a different time.” Next, after the administer asks “What name can I call you by? I want you to look down and tell me what you are wearing. Describe everything you are wearing in detail. Where are you?” Afterwards, the subjects were to chronicle the information that they could remember after regression in a past life. Past life regression can be achieved in as little as 15 minutes, but to recall past a point of death, and into "soul memories", it takes upwards of 45 minutes of trance induction. However, with psychotherapy clients who believe in past lives, irrespective of whether or not past lives exist, the use of past lives as a tool has been suggested.

are less so.

Studies

Studies suggest that past lives are likely false memories, implanted through the susceptibility of the hypnotic method. A 1976 study found that 40% of hypnotizable subjects described new identities and used different names when given a suggestion to regress past their birth. In the 1990s, a series of experiments undertaken by Nicholas Spanos examined the nature of past life memories. Descriptions of alleged past lives were found to be extremely elaborate, with vivid, detailed descriptions. This, however, is not indicative of the validity of this therapeutic method. Subjects who reported memories of past lives exhibited high hypnotizability, and patients demonstrated that the expectations conveyed by the experimenter were most important in determining the characteristics of the reported memories. The degree to which the memories were considered credible by the experimental subjects was correlated most significantly to the subjects' beliefs about reincarnation and their expectation to remember a past life rather than hypnotizability. Spanos' research leads him to the conclusion that past lives are not memories, but actually social constructions based on patients acting "as if" they were someone else, but with significant flaws that would not be expected of actual memories. To create these memories, Spanos' subjects drew upon the expectations established by authority figures and information outside of the experiment such as television, novels, life experiences and their own desires. In sum, it is therefore suggested that past lives are likely false memories, implanted through the susceptibility of the hypnotic method.

See also

References

  1. Linse P, Shermer M (2002). The Skeptic encyclopedia of pseudoscience. Santa Barbara, Calif: ABC-CLIO. pp. 206–7. ISBN 978-1-57607-653-8.
  2. Tomlinson A (2006). Healing the Eternal Soul: Insights from Past-Life and Spiritual Regression. O Books. pp. 35–53. ISBN 978-1-905047-41-3.
  3. Plowman J (1996). "Past life memories and present day problems". European Journal of Clinical Hypnosis. 3 (2): 36–39.
  4. Spanos, Nicholas P.; Menary, Evelyn; Gabora, Natalie J.; DuBreuil, Susan C. (1991). "Secondary identity enactments during hypnotic past-life regression: A sociocognitive perspective". Journal of Personality and Social Psychology. 61 (2): 308–320. doi:10.1037/0022-3514.61.2.308.
  5. Tomlinson, Andy (2006). "Beyond past lives and into the soul memories between lives: Applications of hypnosis". European Journal of Clinical Hypnosis. 7 (2): 18–25.
  6. Simoes M (2002). "Altered States of Consciousness and Psychotherapy". The International Journal of Transpersonal Studies. 21: 150. doi:10.24972/ijts.2002.21.1.145.
  7. Peres JF (February 2012). "Should psychotherapy consider reincarnation?". The Journal of Nervous and Mental Disease. 200 (2): 174–9. doi:10.1097/NMD.0b013e3182439836. PMID 22297317. S2CID 9909884.
  8. Carroll RT (2003). The Skeptic's Dictionary: a collection of strange beliefs, amusing deceptions, and dangerous delusions. New York: Wiley. pp. 276–7. ISBN 978-0-471-27242-7.
  9. Sumner D (2003). Just Smoke and Mirrors: Religion, Fear and Superstition in Our Modern World. San Jose, : Writers Club Press. p. 50. ISBN 978-0-595-26523-7.
  10. ^ Spanos NP (1996). Multiple Identities & False Memories: A Sociocognitive Perspective. American Psychological Association (APA). pp. 135–40. ISBN 978-1-55798-340-4.
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