Suicide Loss and Past Life Regression: Finding Meaning in Grief

Note: This article discusses suicide loss and grief. If you or someone you know is in crisis, please reach out to a mental health professional or crisis support line. In Russia: 8-800-2000-122 (free). In the US: 988 Suicide & Crisis Lifeline. You are not alone.

Suicide grief — the particular weight of losing someone to a self-chosen death, with all the unanswerable questions it carries — brought two clients to past life regression and LBL therapy in the stories documented here from Memories of the Afterlife. Neither was looking for comfort. Both were looking for a framework that could hold what had happened without breaking. What they found in their between-lives sessions did not explain suicide or remove the grief. It reframed both in ways that proved, with time, to be more useful than anything else they had encountered.

Two clients whose stories are documented in Memories of the Afterlife (2009) came to LBL therapy carrying exactly this. Both had lost people they loved to suicide. Both were looking not for comfort but for understanding — for any framework that could hold what had happened without breaking. What they found in their between-lives sessions reframed the nature of suicide in ways that neither had been prepared for, and that both found, with time, to be the most useful thing they had encountered since their losses.

What the Between-Lives Space Shows About Suicide

The therapist who documented these cases noted, with care, that LBL therapy does not claim to explain suicide — to reduce it to a single spiritual mechanism or to remove the complexity that surrounds every individual death. What LBL sessions can offer is a vantage point: the perspective of the soul after the life has ended, looking back at what happened.

What both clients found in that vantage point was different from what they had feared.

The first client had lost her brother. She had spent three years constructing a narrative in which his death was a failure — his failure to hold on, her failure to see what was coming, the failure of the people around him to create conditions in which he could stay. The narrative was not working. It was keeping her in a permanent posture of retrospective problem-solving that had nowhere to go.

In the between-lives space, she encountered what she experienced as her brother’s presence — or the soul-energy she associated with him — with a quality that she had not expected. He was not, from that vantage point, in a state of loss or incompleteness. He was present, engaged, processing what had been a life of genuine difficulty. And the quality of what she received from that encounter was not guilt directed at anyone. It was something closer to exhaustion acknowledged, and then released.

The second client had lost a close friend. His framework was theological — he had been raised in a tradition that took a specific position on suicide, and the grief he carried included a dimension of fear for his friend’s soul that was, by the time he came to therapy, as painful as the loss itself. He needed to know, with whatever certainty was available, that his friend was not in the place his tradition had told him suicide leads.

The therapist noted that what he found in the between-lives space was consistent with what LBL accounts across many different sessions describe: the soul that exits a physical life by suicide is not punished for the manner of its exit. The between-lives space is not organized around the circumstances of a physical death in the way that some religious traditions suggest. What it is organized around is the soul’s ongoing development — where it is in that development, what it needs, and what support is available to it.

Soul Contracts and the Hardest Exits

One of the most delicate areas in LBL work involving suicide loss is the question of soul contracts: to what extent was the death planned, and what does that mean for the people who were left?

The therapist was explicit about the limits here. LBL methodology does not support a simple «it was all planned» framework that would eliminate the complexity and the grief. What the accounts do suggest is more nuanced: that some deaths by suicide — not all, and not in a way that removes the tragedy — occur within a soul’s life plan in a way that is visible from the between-lives perspective, even if it was not visible from inside the life.

The first client recalled, in her LBL session, something she had not expected: her brother’s soul, viewed from the between-lives perspective, had come into the current lifetime carrying a weight from a previous life that had been, in its specific nature, extremely difficult to metabolize in a physical body. The depression that had characterized his adult life was not, from the soul’s perspective, a failure of will or a character deficiency. It was the expression of a specific soul-level burden — old grief, not fully integrated — that had been pressing through the current incarnation with more force than the physical nervous system could sustainably hold.

She did not leave the session no longer grieving her brother. She left with a different understanding of what he had been carrying — and with a softening, however slight, of the anger she had been directing at him, at herself, and at every person who had been near him in his last months.

The second client’s session centered less on his friend’s soul plan and more on his own — specifically, on the question of what he had agreed to carry from this loss and what it was developing in him. The grief had been profound. The theological fear for his friend’s soul had compounded it in ways that had prevented him from simply mourning. When the between-lives session gave him what he needed about his friend’s actual state, the grief became, as he described it, clean. Still immense. But no longer contaminated by fear.

What the Spirit World Offers the Grieving

According to Newton’s method, the between-lives space has extensive resources for what might be called grief processing — not only for the souls who have lost their lives, but for the souls who remain in physical incarnation after a loss. The guides and teachers that LBL clients consistently encounter are specifically attentive to grief, and to the particular complications of grief from traumatic or unexpected death.

The therapist reported that both clients received, in their sessions, something that functioned less like answers and more like witness. The between-lives space did not explain suicide in a way that resolved the complexity. But it offered both clients something they had not been able to find elsewhere: a framework in which their person’s death was not the final and most important fact about their person. A context in which the soul who had been their brother, their friend, was larger than the death, and continued, and was not lost.

For people carrying suicide grief, the persistence of the soul may be the most significant thing LBL accounts have to offer. Not as a comfortable abstraction, but as a direct, felt encounter with evidence that the person they loved is not simply gone — not ended, not punished, not in the dark place that grief sometimes locates the dead.

Living With the Questions That Remain

The therapist was honest with both clients about what LBL therapy could and could not offer. It could not prove anything. It could not answer every question. It could not give them the conversation with their person that they needed and could not have.

What it could offer was an expanded vantage point — a view of the soul’s existence that was not bounded by the physical life and its ending. And within that vantage point, specific encounters with what felt, to both clients, unmistakably like the continuing presence of the people they had lost.

Neither client left their session without grief. Both left with a grief that had shifted in quality — that carried, alongside the loss, something they hadn’t had before: the faint but real sense that the person they were grieving was, in some form, all right.

For people who are carrying suicide loss, that is not a small thing. It is, often, exactly what the heart has been looking for.

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If you are carrying suicide grief and considering LBL therapy, seek a certified therapist through The Newton Institute: newtoninstitute.org/find-a-practitioner. LBL therapy is not a substitute for clinical grief support — please work with a licensed mental health professional as well.

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