Past life regression therapy (PLR) is one of the most powerful and most misunderstood forms of psychological healing available in South Delhi today. Whether you are approaching it as a committed sceptic, a spiritually curious seeker, or someone who has exhausted every conventional option and is looking for something that can reach where other therapies have not — this guide will give you the most complete, honest, and clinically grounded account of PLR available anywhere in Delhi.
It is written by Anuradha Banerji Sarkar, who has been practising past life regression therapy in South Delhi for over 35 years. It draws on thousands of sessions with clients from across Delhi, NCR, India, and internationally — clients who came with scepticism and left with answers, clients who came broken and left whole, clients who simply came curious and left changed in ways they had not anticipated.
What Is Past Life Regression Therapy — A Clinical Definition
Past life regression is a specialised form of hypnotherapy in which the therapist guides the client into a deeply relaxed state — physiologically similar to the state between waking and sleeping — and then gently invites the unconscious mind to surface material that appears to originate beyond the current lifetime. This material may present as vivid visual imagery, as physical sensations in the body, as strong and sometimes unexpected emotions, as fragments of sound, language, or smell, or simply as a quality of clear inner knowing that carries its own unmistakable conviction.
The key clinical insight is this: the therapeutic value of PLR does not depend on what the experiences actually are. Whether they represent genuine memories from previous lifetimes, deeply symbolic material generated by the unconscious mind, ancestral or collective memories, or something else entirely that our current frameworks do not adequately describe — the psychological benefit that clients report is real and measurable. Unexplained phobias dissolve. Recurring nightmares stop. Relationship patterns that have persisted across decades shift. Chronic physical symptoms without medical explanation resolve. The mechanism may be debated; the outcomes are not.
This is what distinguishes clinical past life regression from its popular culture representations. In Anuradha's practice, PLR is not about past life tourism or spiritual entertainment. It is a serious, rigorous, therapeutically led process that happens to use a very unusual door into the psyche — and what lies beyond that door has changed thousands of lives.
The History of PLR Therapy and Its Scientific Standing
Past life regression has a longer clinical history than most people realise. The modern therapeutic tradition traces back to the 1950s and 60s, when practitioners including Morey Bernstein, whose work with Virginia Tighe produced the famous Bridey Murphy case, first documented systematic regression experiences. But it was the work of psychiatrist Dr. Brian Weiss — published in his 1988 book Many Lives, Many Masters — that brought PLR to widespread clinical attention. Weiss, a Columbia and Yale-trained psychiatrist who began as a committed sceptic, documented his work with a patient whose severe anxiety and phobias resolved completely through regression to apparent past life experiences, and whose sessions contained verified historical information she could not have known through normal means.
The scientific standing of PLR is genuinely complex and deserves an honest account. Controlled, randomised research into PLR is limited, for several reasons: the experience is inherently subjective and difficult to standardise; the mechanism is disputed; and mainstream research funding has been slow to reach this area. What does exist is an extensive body of clinical case material — documented by credible researchers including Dr. Ian Stevenson at the University of Virginia (who spent decades documenting verified past life memories in children across multiple cultures), Dr. Jim Tucker (who continues this work), Dr. Michael Newton, and many others. Stevenson's methodology in particular — documenting children's spontaneous past life memories before they could have been culturally influenced, then verifying the historical details they provided — has been taken seriously by researchers outside the PLR community.
The most intellectually honest position — and the one Anuradha holds after 35 years of practice — is this: the metaphysical question of whether past lives literally exist is genuinely open. The clinical question of whether PLR produces significant, lasting psychological benefit is not open at all. It demonstrably does. Anuradha does not ask clients to hold any particular belief. She asks only that they remain open to their own experience.
How PLR Therapy Actually Works in Practice
A PLR session with Anuradha Banerji Sarkar begins long before the hypnosis itself. The first stage — typically 20 to 30 minutes — is a thorough clinical interview. Anuradha needs to understand what brings you to PLR specifically: what are the presenting concerns, what has already been tried, what you are hoping to explore or resolve. This is not a formality. The information gathered in this conversation shapes the entire therapeutic approach, the depth of the regression, and the way the integration is handled afterwards.
Anuradha also uses this initial conversation to establish what she describes as therapeutic safety — the quality of relationship between client and therapist that makes it possible for the client to encounter challenging material without becoming overwhelmed by it. In PLR, the therapist is not simply a technician operating a protocol. They are a skilled witness and guide who must be able to hold the psychological space safely when the client encounters material that is emotionally intense, surprising, or difficult to integrate.
The induction itself — the process of guiding the client into the hypnotic state — typically takes 15 to 20 minutes. Anuradha uses a combination of progressive relaxation, guided imagery, and focused attention techniques developed over decades of clinical practice. The resulting state is not unconsciousness. Clients consistently describe it as a heightened, focused inner awareness — a quality of being more present and more inwardly attentive than usual, rather than less. You cannot be made to say or do anything against your values or your will. You remain the author of your own experience.
From this state, the regression is guided using open-ended, non-leading questions. Anuradha never suggests to clients what they will find. The process is genuinely exploratory — she is as interested as the client in what emerges, and her questions are designed to help the client go deeper into their own experience rather than to direct it in any particular direction. What arises is always genuinely the client's own material.
The regression itself may last 30 to 50 minutes, depending on what emerges and what the client needs. Anuradha may ask the client to describe what they are experiencing — where they are, what they see, what they feel, who is present, what is happening. She may also ask them to move to significant moments in the experience, to understand what is most relevant to the concerns they came with. Sometimes the connection between what arises in the regression and the client's current life is immediately obvious. Sometimes it becomes clear only in the integration conversation that follows.
The integration conversation — typically 20 to 30 minutes — is as important as the regression itself. This is where the experience is processed, understood, and connected to the client's present life. What does this experience mean in the context of the phobia, the recurring dream, the relationship pattern, the grief? How does what was encountered speak to what you came with? What needs to be released, acknowledged, or completed? This is careful, skilled therapeutic work — and it is where much of the lasting healing consolidates.
Who Benefits from PLR Therapy in Delhi
In 35 years of practice in South Delhi, Anuradha has worked with an extraordinarily diverse range of clients who have found PLR therapeutic. The clearest candidates include the following presentations.
Unexplained phobias — intense, irrational fears of specific situations, objects, or experiences that cannot be connected to any trauma in the current lifetime, and that have not responded to conventional treatments including CBT, exposure therapy, or medication. Phobias of water, heights, enclosed spaces, specific animals, flying, darkness, or fire are particularly common in PLR clients. In many cases, the regression reveals an apparent origin experience from another lifetime — and the resolution of that experience produces rapid, sometimes immediate relief from the phobia.
Recurring nightmares and intrusive imagery — vivid, emotionally loaded dreams that recur across years or decades with striking consistency, and that have no identifiable source in the current lifetime. The recurring quality of such dreams — the same scenario, the same emotional register, the same unresolved quality — is one of the clearest clinical indicators that PLR may be specifically appropriate.
Chronic physical symptoms without medical explanation — persistent pain, tension, or sensitivity in specific areas of the body that multiple medical investigations have been unable to diagnose or treat. The connection between psychological experience and physical symptoms is well-established in psychosomatic medicine. PLR adds the possibility that some of these physical patterns may originate in experiences beyond the current lifetime — and that working with them at this level can produce genuine physical relief.
Relationship patterns that resist change — a persistent tendency to attract the same relational dynamics, the same kinds of conflict, the same endings, despite genuine conscious effort to do differently. The sense that a specific relationship — or a pattern of relating — carries an inexplicable familiarity, as if it has happened before. PLR frequently reveals the apparent origin of these patterns in previous-lifetime connections.
Grief and bereavement that will not resolve — particularly when the grief carries an intensity that seems disproportionate to any loss in the current lifetime, or when bereavement has remained raw over years despite support. PLR can approach grief from the perspective of soul continuity — offering a quality of resolution that conventional bereavement work sometimes cannot provide.
Existential questions about purpose, meaning, and the soul's journey — the sincere desire to understand why one is here, what one's life is for, and what happens when we die. PLR is one of the few therapeutic modalities that can address these questions experientially rather than philosophically.
PLR Therapy in Delhi: The Local Context
Delhi's relationship with past life regression has its own particular character. India's philosophical and religious traditions — Hindu, Buddhist, Jain — have long held reincarnation as a foundational metaphysical truth, and the concept of karma as the mechanism by which experiences from previous lifetimes shape the present one. This means that for many of Anuradha's clients from traditionally Hindu families in South Delhi, PLR is not a strange or alien concept. It is, in fact, a therapeutic operationalisation of something they have always believed to be true.
At the same time, Delhi's highly educated, internationally oriented professional class brings a more sceptical, evidence-demanding approach — and these clients, interestingly, often have some of the most clinically significant and therapeutically productive sessions. The disciplined analytical mind, once it genuinely relaxes into the hypnotic state, accesses the material with unusual clarity and is typically very good at the work of integration.
Anuradha's practice in South Delhi — accessible from Saket, Greater Kailash, Defence Colony, Lajpat Nagar, Hauz Khas, Vasant Vihar, and beyond — sees clients from both of these orientations, and many who fall somewhere between. She works with equal skill and equal respect with the deeply religious grandmother from Lajpat Nagar and the IIT-educated tech executive from Vasant Vihar. The work meets each client where they are.
Practical Information: Sessions, Cost, and What to Expect
A past life regression session at Anuradha's South Delhi practice costs ₹2,000 per session. Sessions run 60 to 90 minutes — first-time clients typically benefit from the full 90 minutes, which allows adequate time for the intake conversation, the regression, and the integration discussion without any sense of rush. Online sessions are available at the same rate for clients across Delhi NCR, pan-India, and internationally.
How many sessions are needed varies considerably by client and presenting concern. Some clients experience a single session as complete — a specific question is answered, a specific pattern releases, a specific phobia dissolves, and the work is done. Others find that a series of three to six sessions allows for a progressively deeper exploration that is more comprehensive and more durable. For those using PLR as part of a longer-term spiritual and personal development journey, Anuradha has worked with clients across many sessions and many years.
The pace and shape of the work are always determined collaboratively — there is no rigid protocol, no prescribed number of sessions, and no pressure to go faster or deeper than the client's own readiness allows. This is consistent with Anuradha's fundamental therapeutic philosophy: that the client's own process is always the guide.
Sessions are conducted in English, Hindi, and Bengali. Anuradha is equally at home in all three languages and regularly works with clients for whom English is not the most emotionally authentic language. For regression work in particular, the ability to experience and describe the material in one's first language can make a significant difference to the depth and quality of the session.
How to Begin
If any of what this article describes resonates — if you are carrying something that conventional approaches have not been able to reach, or if you are simply curious about what past life regression therapy actually involves — the beginning is straightforward. Use the contact buttons on this page to reach out via WhatsApp or email. You do not need to have specific questions prepared or a clear sense of what you are looking for. Many of the clients who have found PLR most transformative arrived simply with an openness and a willingness to see what emerged.
Anuradha will respond within 24 hours. An initial conversation — brief, informal, without any commitment — is typically sufficient to establish whether PLR is appropriate for your situation, and what the most useful next step looks like. The clinic is open Monday to Saturday, 10 AM to 7 PM. Sunday sessions are available by prior appointment. Online sessions are available for clients anywhere in the world.
Past Life Regression for Children — A Special and Sensitive Application
One of the most remarkable dimensions of past life regression work is its application with children. Young children — particularly those between the ages of three and eight — sometimes spontaneously produce what appear to be past-life memories. They describe previous families, occupations, locations, and deaths with a specificity and matter-of-fact conviction that carries none of the theatrical embellishment adults typically add to such accounts. Dr. Ian Stevenson at the University of Virginia spent decades rigorously documenting these cases, verifying historical details that the children provided before any possible conventional access to such information could have occurred. The database now contains thousands of cases from across multiple cultures and continents.
When parents from Saket, Greater Kailash, or Hauz Khas bring children to Anuradha with specific unexplained presenting concerns — a phobia of water that has existed since before the child could have had any negative experience of water; a recurring nightmare in which specific details remain consistent across years; an inexplicable grief that the child cannot explain; a particular aversion to certain foods, people, or environments — PLR can be approached gently and with extraordinary care. Anuradha uses age-appropriate language and imagery, a shorter and simpler induction, and — at the child's choice — parental presence throughout.
The outcomes in this age group are often striking. A school-age child's description of a past-life experience tends to be direct and unelaborated: "I remember being a soldier" or "I lived in a village near water and I drowned." The simplicity of this communication is itself one of the hallmarks of genuine past-life material rather than confabulation. And when the material is therapeutically worked with — the phobia understood in its apparent context, the nightmare brought to a different resolution — the clinical improvements are often immediate and durable.
PLR and Grief — When Conventional Bereavement Support Reaches Its Limits
Among the most moving clinical applications of past life regression in Anuradha's South Delhi practice is its use with clients whose grief has not responded to conventional bereavement support. For these clients — who have had counselling, who have support systems, who have done everything the cultural prescription for grief suggests — there remains a quality of loss that seems to reach further back than the current lifetime, or further forward than the understanding of physical death allows.
For many bereaved clients in Delhi, the concept of the soul's continuity is not alien or fantastical. It is part of the philosophical and spiritual inheritance of the culture in which they have grown up. What PLR offers is not a theoretical argument for this continuity but an experiential encounter with it — a session in which the client may encounter the sense of the deceased person's ongoing presence, understand the soul-level relationship between them in a wider context, and find a quality of peace that is not resignation to loss but genuine understanding of it.
This dimension of PLR work is conducted with particular care. It is offered only when it feels appropriate to the client's own orientation and readiness, never as a first-line bereavement intervention, and always within a therapeutic frame that takes the client's own experience — whatever it is — as the starting point. The goal is healing, not the confirmation of any particular belief system.
PLR and Relationship Healing — Understanding Karmic Connections
The most transformative and the most frequently reported application of PLR in the Indian cultural context is its use in understanding and healing significant relationships. The concept of karma — the idea that the soul meets certain other souls across multiple lifetimes, working out the unresolved threads of relationship — is deeply embedded in the philosophical traditions that most South Delhi clients have absorbed from childhood. PLR provides a therapeutic context in which this concept is not merely philosophised about but potentially experienced.
Clients who come to PLR with relationship patterns that carry an inexplicable quality of intensity, familiarity, or repetition — the relationship that feels like it has been going on for longer than this lifetime; the inexplicable antipathy toward a person who has given no obvious cause for it; the quality of immediate recognition when meeting someone for the first time — frequently encounter apparent previous-lifetime connections with these very people in their regression sessions. The therapeutic resolution of unfinished business at this apparent level has, in Anuradha's clinical experience, produced changes in the current relationships that no amount of present-life therapy had achieved.