This book will have appeal to a very limited readership. It should only be recommended for those who are serious students of Michael Newton and his regression and life-between-lives (LBL) hypnotherapy. And, even for them, it may be disappointing. It consists of thirty-two chapters by thirty-two different therapists--associated with Newton--of thirty-two different clients who have had counselling and LBL sessions. Most of them were attracted to LBL after having heard of Newton's work or read his books. In that respect they were predisposed to accept the psychic scenarios which emerged. Newton has inserted foot note references in all the stories, for which he elaborates at the end of each chapter. A sceptic might say that when particulars in a story don't seem to fit into Newton's psychic regime/system, he massages them via the footnotes so that they do.
For those curious about life-to-death (death being the end of one earthly existence) transitions and life-after-death experiences I would definitely recommend Newton's earlier books, five stars for "Journey of Souls" and four stars for "Destiny of Souls." I haven't read the third, "Life Between Lives" and I don't intend to. As for this latest book I would rate it one and a half stars for readers unfamiliar with Newton's previous work and three and a half stars to those for whom it has familiar appeal. For the unfamiliar, it would be in order to warn that Newton's regime/system is complex and elaborate. Its most challenging characteristic has to do with a great number of variables which seemingly still need to comply within a structured format to satisfy its integrity.
So, in my opinion, this volume should be considered mostly as a resource and textbook for serious students of Newton's school of hypnotherapy. Most of the thirty two chapters are dry and boring. They are too short for the reader to develop any sympathetic kinship with the authors' clients and his or her situation. If done well they could have been like milk for the curiously thirsty. Instead we are provided with powdered milk! The fact that most of the clients are women is somewhat suspect. Are women that much more receptive or in need of this therapy than are men? The cases chosen should numerically have been gender balanced. I also noted that practically none of the clients had religious commitments nor belonged to any supportive spiritual community. Could it be that most people who have lifestyles which include religious commitments and spiritually supportive environments handle personal crisis, such as those cited, much better? I wonder how many clients did not resolve their problems through hypnotherapy. And, how many were more confused, anxious, disillusioned or fearful as a result of their sessions? That is the problem. A book like this cherry picks the best cases. How many other cases were rejected for inclusion due to poor experiences and outcomes?