Attention & Awareness

What is Self-Inquiry?

Neti Neti is a self-inquiry practice from the Advaita Vedanta tradition in which you repeatedly say "not this, not this" to release identification with the body, thoughts, and emotions.

Experiential Practice

Last Updated

3 Jul 2026

We are still reviewing this page. Our research team checks every technique page for accuracy and evidence quality before final release. Details may change as that review completes. The evidence badge shows our current reading of the published research.

RECOMMENDED DOSE

How Much Neti Neti Should You Practise?

No direct dose-response literature exists for Neti Neti self-inquiry. This short, gentle introductory dose reflects general practice conventions for contemplative meditation and is intended as a starting point only. No direct dose evidence; editorial synthesis.

No direct dose evidence for Neti Neti exists. Once the practice feels familiar, extending sessions and increasing regularity follows general meditation practice conventions. No direct dose evidence; editorial synthesis.

No direct dose evidence for Neti Neti exists. A longer daily contemplative practice reflects conventional guidance for established meditators and traditional self-inquiry practice, not trial-tested dosing. No direct dose evidence; editorial synthesis.

Session length

Session length: 5–10 minutes

MIN

How long each individual practice session should last from start to finish.

Frequency

Frequency: 3–4 days

DAYS

The number of days per week to fit a session into your routine.

Session length

Session length: 15–20 minutes

MIN

How long each individual practice session should last from start to finish.

Frequency

Frequency: 5 days

DAYS

The number of days per week to fit a session into your routine.

Session length

Session length: 20–30 minutes

MIN

How long each individual practice session should last from start to finish.

Frequency

Frequency: 6–7 days

DAYS

The number of days per week to fit a session into your routine.

About this card. No direct dose-response literature exists for Neti Neti; these recommendations are based on general practice conventions for contemplative meditation and should be treated as starting points only. These recommendations are not a substitute for personalised guidance from a qualified practitioner.

Common questions about Neti Neti

Quick answers to what people most often ask. Each card links to the deeper section below.

evidence

What does the research say about Neti Neti?

No randomized trials, systematic reviews, or physiological studies have measured Neti Neti as a distinct method, so its benefits remain unproven. Support comes only by association with the broader deconstructive family of contemplative practices, which loosen identification with thoughts and self-images. Treat any felt benefit as promising and worth exploring, not established.

good for

Who is Neti Neti good for?

People drawn to contemplative or non-dual traditions who want a looser relationship with anxious thoughts or a fixed self-image may find Neti Neti helpful, offering a way to hold difficult moods and beliefs less absolutely. No research has identified populations it reliably helps, and it is not a treatment for any diagnosed condition.

safety

Is Neti Neti safe?

Most healthy adults can practise Neti Neti with low risk, though systematically setting aside your sense of self can occasionally bring a transient feeling of unreality or detachment. People with trauma, dissociation, active psychosis, or acute distress should go slowly with an experienced teacher or clinician. No safety studies of the practice exist.

how it works

How does Neti Neti work?

Neti Neti is thought to work through de-identification, repeatedly setting aside each thought, feeling, and role ('not this, not this') to open a steady gap between the awareness that notices and the content noticed. Continued negation takes apart mental categories that once felt solid, so they seem constructed and workable. These are traditional accounts, not measured processes.

For clinicians, researchers, and curious readers

What's in a session?

How does it work?

What does it do to the body?

What is it used for?

What does the research say?

Where does it come from?

Is it safe?Who should practise with care?How to practise safely?

How does it compare?

What does a Neti Neti session involve?

Neti Neti is a contemplative self-inquiry practice of repeating "not this, not this" to loosen identification with the body, thoughts, and emotions, leaving awareness resting on whatever cannot be negated.

Practice is a progressive negation sequence. The practitioner repeats "neti neti," meaning "not this, not this," while setting aside each object of identification in turn: first gross ones such as the body and sensations, then subtler ones such as thoughts, emotions, personality, and roles, and finally even fine conceptual categories such as consciousness-as-an-object or the void. What remains after every negation, the awareness that cannot itself be negated, is taken as one's fundamental nature. It is sustained as a patient stripping-away rather than a positive cultivation.

Neti Neti is an apophatic, negation-based inquiry, not an affirmation, a mantra repetition, or a visualization; nothing positive is cultivated or pictured. It differs from concentration practices that fix attention on a single object, since here every object is instead set aside. Although it shares a deconstructive aim with some Buddhist forms of self-inquiry, it belongs specifically to the Advaita Vedanta tradition and points toward an unconditioned Self rather than the absence of any self.

Not to be confused with

Positive affirmations ("I am" statements)

Affirmation practices build up a chosen self-image by repeating positive statements. Neti Neti does the reverse: it is apophatic, letting go of every self-definition rather than reinforcing one.

Nihilism or emotional detachment

Neti Neti is not a claim that nothing matters or a way to numb feeling. The negations point toward the awareness that remains present after each "not this," not toward emptiness, apathy, or checking out of life.

Thought suppression

The practice does not try to stop or push away thoughts. It loosens the reflex of taking thoughts as "me," letting them arise while you stop identifying with them.

How does Neti Neti work?

Neti Neti is thought to work through de-identification, a gradual release of the reflex to take each thought, feeling, or role as who you are, so that repeatedly setting each one aside ("not the body, not this thought, not this feeling") opens a small, steady gap between the awareness that notices and the content being noticed. As the negation continues, it also works as cognitive deconstruction, which takes apart mental categories that once felt solid so they begin to seem constructed and workable rather than fixed. Both are traditional accounts of how the practice is meant to work, not processes that have been measured in trials of Neti Neti itself.

Possible Mechanisms

De-Identification

Racing worries lose some of their grip when you notice they are something you observe rather than something you are. In Neti Neti, repeatedly setting each label aside is meant to loosen the reflex of taking every passing state as 'me,' a traditional contemplative shift that practitioners describe as watching experience from a small, steady distance rather than a clinically measured effect.

Cognitive Deconstruction

When beliefs about who you are feel fixed and unquestionable, repeating "not this, not this" turns each one into something you can look at rather than simply believe, a process contemplative sources call cognitive deconstruction, which takes habitual thoughts and mental categories apart so ideas that felt solid begin to seem constructed and changeable. This is drawn from tradition and related research rather than measured in trials of Neti Neti itself.

Non-Conceptual Awareness

Setting aside each label the mind offers, saying "not this, not this," can leave attention resting in raw experience before it gets named, where sounds are just sounds and colours just colours without the usual overlay of interpretation. This non-conceptual awareness is described within the Advaita Vedanta tradition rather than confirmed by modern studies, so it is best understood as an experiential aim of the practice, not a measured result.

What does Neti Neti do to the body?

No study has measured what happens in the body during Neti Neti, so its physical signature is genuinely unknown. Researchers studying related contemplative practices, not Neti Neti specifically, have described quieter activity in the default mode network, the circuit that hums along when the mind narrates and refers back to itself, alongside reductions in self-referential processing, the ongoing work of interpreting experience in terms of "me." If those patterns extend to this practice, they might be felt as a loosening of the running commentary and a settling behind the eyes rather than any dramatic bodily change.

What is Neti Neti used for?

Limited–Emerging: to date, no outcome for Neti Neti has been established in controlled research, so the accurate picture is insufficient evidence rather than proven benefit. What the tradition and the broader deconstructive family of practices point toward are shifts in how the self is held, including a looser grip on anxious self-stories, a sense of perspective, and moments of inner stillness, none of which have been measured in trials of this specific method. What is not yet supported: any randomized trial, effect size, comparator, or claim that Neti Neti treats a diagnosed condition.

What does the research say about Neti Neti?

Very little about Neti Neti has been measured directly: there are no randomized trials, systematic reviews, or physiological studies of the practice as a distinct method. What can be said comes by association, since Neti Neti sits within the deconstructive family of contemplative practices, methods that work by loosening identification with thoughts and self-images, and that broader family has drawn some supporting research. For Neti Neti itself, treat any felt benefit as promising and worth exploring rather than as a proven clinical effect.

Because there is no direct research on this practice, treat the mechanisms and felt shifts as general expectations drawn from tradition and related methods rather than as a promise about any single session, and not as a replacement for clinical care.

Read the full reference list

Where does Neti Neti come from?

Neti Neti comes from the Brihadaranyaka Upanishad, one of the oldest recorded contemplative sources, where it is attributed to the sage Yajnavalkya in conversation with his wife Maitreyi. It forms the apophatic, or negative, approach to self-realization within Advaita Vedanta, the non-dual strand of Vedanta that holds one's deepest nature to be an unconditioned awareness. These roots help explain the practice's form, its patterned, progressive stripping-away of each identification, not its clinical effects.

Is Neti Neti safe?

For most healthy adults, Neti Neti is a low-risk practice, and the gradual loosening of identification it works with tends to feel more freeing than unsettling. A few situations still call for more care. These cautions come from how deconstructive self-inquiry is traditionally taught and from what its mechanisms suggest, not from safety studies of the practice itself. Repeatedly setting aside your sense of being your thoughts, emotions, and roles can occasionally bring a passing feeling of unreality: a floaty, detached quality in which the familiar sense of self goes quiet. Some people find that liberating; others find it disorienting. If you are in a period of acute distress, or you live with trauma or a tendency to dissociate, go slowly and practise alongside an experienced teacher or therapist.

Who should practise with care?

People with a history of dissociative conditions, active or emerging psychosis, or recent trauma should approach Neti Neti with particular care. A practice that dismantles the sense of being a fixed self can, in principle, unsettle a self-structure that is already fragile. This caution is inferred from the practice's mechanisms and from how it is traditionally taught, not from a measured rate of harm. People moving through acute grief, a major life transition, or intense anxiety may also do better with shorter, gently paced sessions and support close at hand. If you are being treated for a mental health condition, check with your clinician before taking up sustained, intensive self-inquiry.

Passing feeling of unreality

lowpractice-informed

Repeatedly setting aside your sense of being your thoughts, emotions, and roles can occasionally bring a floaty, detached quality in which the familiar sense of self goes quiet, what clinicians call depersonalization or derealization. Some people find this loosening freeing; others find it disorienting. Keep sessions short, stay lightly anchored in the breath or body, and if the detached feeling lingers beyond the session or becomes distressing, stop and reconnect with ordinary sensory activity such as walking, touch, or a warm drink. This caution comes from how deconstructive self-inquiry is traditionally taught, not from a measured rate of harm.

How does Neti Neti compare to similar techniques?

Technique	Best for	Use with care	Evidence strength	Distinction
Self-inquiry (atma vichara, "Who am I?")	People drawn to a direct, affirmative inquiry that follows the sense of "I" to its root rather than negating each identification in turn.	Like Neti Neti, it can loosen the sense of self quickly; pace it and seek support if you have a trauma or dissociative history.	EVIDENCE	Both share the non-dual Vedantic aim of seeing through the everyday sense of self, but they move in opposite directions. Neti Neti is apophatic: it works by negation, setting aside each thing you might take yourself to be until only unnamed awareness remains. Atma vichara, the "Who am I?" inquiry associated with Ramana Maharshi, turns the other way, tracing the feeling of "I" back toward its source rather than negating identifications one by one. Many practitioners treat them as complementary.
Koan meditation (Zen)	People who respond to a paradoxical phrase held over time rather than a structured, step-by-step negation sequence.

Glossary

Neti Neti

A Vedantic self-inquiry practice whose name means "not this, not this." The practitioner repeatedly sets aside each thing they might identify with, the body, thoughts, emotions, and roles, until only unnamed awareness remains.

Apophatic (negative) approach

A contemplative method that proceeds by negation, describing what something is not rather than asserting what it is. In Neti Neti, self-realization is approached by ruling out every identification rather than affirming a positive image of the self.

Advaita Vedanta

The non-dual strand of Vedanta in which a person's fundamental nature is held to be an unconditioned, unnameable awareness, and suffering is linked to mistaken identification with passing thoughts, feelings, and roles.

De-identification

Recognising that thoughts, feelings, and roles are things you notice rather than things you are, which opens a small gap between awareness and its contents. States can then feel less sticky and less personal.

Disidentification or self-concept flexibility: reduced cognitive fusion with self-referential content, increasing experiential distance between awareness and its objects. Proposed as a mechanism of Neti Neti at an emerging, theory-based level of support.

Cognitive deconstruction

Breaking habitual thoughts and mental categories into their parts, so beliefs that once felt fixed begin to look constructed and changeable. Rigid assumptions about who you are loosen into something more workable.

Deconstructive processing: the systematic dismantling of the mental categories a person identifies with until they appear contingent rather than absolute. Inferred for Neti Neti from adjacent research rather than measured directly.

Non-conceptual awareness

Resting in direct experience before the mind applies labels, categories, or judgements. It can feel vivid and immediate but unnamed, where colours are just colours and sounds just sounds without the usual overlay of interpretation.

Also termed non-dual awareness or non-representational cognition. Framed as awareness prior to conceptual overlay; presented as an experiential aim of Neti Neti grounded in tradition rather than an evidenced outcome.

Full References

[1]systematic review

Bharathi H. Prabhu, L. A. (2022). A Systematic Review and Research Agenda of Portrayal of Cities in Select Indian English Fiction: Neti Neti: Not This, Not This by Anjum Hasan, The Lives of Others by Neel Mukherjee and Chennaivaasi by T. S. Tirumurti. https://doi.org/10.47992/ijmts.2581.6012.0185

DOI: 10.47992/ijmts.2581.6012.0185

Cited in: –

[2]other peer reviewed

Jerome Engel (2001). A Proposed Diagnostic Scheme for People with Epileptic Seizures and with Epilepsy: Report of the ILAE Task Force on Classification and Terminology. https://doi.org/10.1046/j.1528-1157.2001.10401.x

DOI: 10.1046/j.1528-1157.2001.10401.x

Cited in: –

History of dissociative conditions

lowpractice-informed

A practice that dismantles the felt sense of being a fixed self can, in principle, unsettle a self-structure that is already fragile. If you live with a dissociative condition, go slowly, keep sessions short, and practise alongside an experienced teacher or therapist rather than undertaking long, unsupervised sessions. This guidance is inferred from the practice's mechanisms and how it is traditionally taught, not from safety studies of Neti Neti.

Active or emerging psychosis

lowpractice-informed

Because Neti Neti works by loosening the sense of a stable, fixed self, it is not a first choice for anyone with active or emerging psychosis, where that dismantling could be destabilising. Work with a clinician before taking up sustained, intensive self-inquiry. This caution is inferred from the practice's mechanisms and traditional teaching rather than from a measured rate of harm.

Recent trauma

lowpractice-informed

Inward attention and the deliberate loosening of identification may intensify distress for some people with recent or unresolved trauma. Use shorter, gently paced sessions, keep a light anchor in the breath or body, and practise with support from an experienced teacher or therapist. This is a practice-informed caution, not a measured adverse-event finding for Neti Neti.

Acute distress, grief, or intense anxiety

lowpractice-informed

If you are in a period of acute distress, moving through acute grief or a major life transition, or living with intense anxiety, you may do better with shorter, gently paced sessions and support close at hand rather than sustained, intensive self-inquiry. If you are being treated for a mental health condition, check with your clinician first. This caution reflects how the practice is traditionally taught and what its mechanisms suggest, not a measured rate of harm.

How to practise safely?

Neti Neti is best approached gently and unhurried, giving the loosening of identification room to unfold rather than pushing for it all at once. A sensible starting format is a short session of a few minutes with the breath or the felt weight of the body kept lightly in the background, so attention always has somewhere steady to return to. If you are moving through a harder period or carry more risk, keeping support close at hand lets you stay curious without straying beyond what feels safe.

Start small and unhurried

Begin with short sessions of a few minutes and keep the pace gentle, so the loosening of identification unfolds gradually rather than all at once.

Keep an anchor to the body

Let the breath or the felt weight of the body stay lightly in the background as you set each label aside, giving attention a stable place to return to if the sense of self starts to feel floaty or detached.

Check in with how you feel

Pause now and then to notice your mood and how grounded you feel. A mild sense of spaciousness is common; a growing feeling of unreality or unease is a signal to ease off.

Slow down or stop if unreality lingers

If a detached, unanchored quality stays with you beyond the session or becomes distressing, stop, reconnect with ordinary sensory activity such as walking, touch, or a warm drink, and let the familiar sense of self settle back.

Practise with guidance if you are higher risk

If you live with trauma, dissociation, or a psychosis-spectrum history, work with an experienced teacher or therapist rather than undertaking long, unsupervised sessions.

Seek clinical review for lasting symptoms

If a sense of unreality, distress, or difficulty functioning continues after you stop, treat it as a reason to check in with a mental health professional.

Medical Disclaimer

This information is educational and is not medical advice. This practice is not a substitute for professional care and should not replace prescribed medication or treatment for any medical or mental-health condition. If you are managing a health condition or taking medication, talk with a qualified health professional before changing your practice. If you are in distress or crisis, seek professional support.

Does Neti Neti actually work?

Not proven. No randomized trials, systematic reviews, or physiological studies have tested Neti Neti as a distinct method, so it cannot be said to work in a clinical sense. Its support is traditional and theoretical, with plausibility borrowed from related contemplative practices, so any felt benefit is best treated as promising rather than demonstrated.

Not proven. No study has tested Neti Neti itself, so claims that it treats or reliably changes any condition are not currently supported. What can be said comes by association: Neti Neti sits within the deconstructive family of contemplative practices, methods that loosen identification with thoughts and self-images, and that broader family has drawn some early research. Treat the shifts people describe as suggestive and worth exploring, not as an established clinical effect, and not as a substitute for professional care.

Can Neti Neti help with anxious thoughts?

Possibly, but this is a traditional idea rather than a tested result. Neti Neti is meant to loosen your grip on anxious thoughts through de-identification, noticing that thoughts are things you observe rather than who you are, so a worried mind feels less absolute. No trials have measured this, so treat it as plausible, not proven, and not a treatment for anxiety.

Possibly, though this is a traditional idea rather than a tested result. By repeatedly setting each thought and self-story aside, "not this thought, not this feeling", Neti Neti is meant to open a small gap between the awareness that notices and the anxious content being noticed, a freeing shift in perspective rather than relief from a diagnosed condition. This is described through de-identification and cognitive deconstruction, but those processes are inferred from the broader deconstructive family and adjacent research, not isolated in studies of Neti Neti itself. Because this is a theory-based account, anyone dealing with intense or persistent anxiety should treat it as an exploratory practice alongside, not instead of, appropriate care.

How does saying "not this" loosen your sense of self?

In theory, repeating "not this" works through de-identification: each time you set aside a thought, feeling, or role as "not me," you open a small gap between the awareness that notices and the content being noticed. This is a traditional account of how the practice is meant to work, not an effect measured in trials of Neti Neti.

The proposed process is de-identification: a gradual release of the reflex to treat each thought, feeling, or role as who you are, so that saying "not the body, not this thought, not this feeling" opens a steady bit of distance between awareness and what it observes. As the negation continues, it is also described as cognitive deconstruction, taking apart mental categories that once felt solid so they start to seem constructed and workable rather than fixed. Both are traditional, theoretical accounts drawn from how the practice is taught and from adjacent research on self-referential processing, not effects measured in studies of Neti Neti itself.

Can Neti Neti make you feel unreal or detached?

Sometimes. Setting aside your sense of being your thoughts and roles can bring a transient, floaty feeling of unreality, depersonalization or derealization, freeing for some, disorienting for others. This is a practice-informed caution, not a measured risk rate for Neti Neti.

Sometimes, and it helps to know this in advance. Because Neti Neti works by loosening identification with the body, thoughts, and emotions, it can occasionally bring a passing sense that you or the world feel unreal or at a distance, what clinicians call depersonalization or derealization. No study has measured how often this happens with Neti Neti, so this is drawn from how deconstructive self-inquiry is traditionally taught rather than from safety research. Keep sessions short, stay lightly anchored in the breath or body, and if a detached feeling lingers or distresses you, stop, reconnect with ordinary sensory activity, and seek support from a qualified teacher or clinician, especially with a trauma, dissociation, or psychosis history.

Is Neti Neti safe if you have a history of dissociation or psychosis?

Use extra care. If you live with dissociation, active or emerging psychosis, or recent trauma, approach Neti Neti slowly and with a teacher or clinician, since setting aside your sense of self can unsettle an already-fragile self-structure. This is a practice-informed precaution, not a measured risk rate.

Use extra care. Neti Neti works by dismantling the felt sense of being a fixed self, and for someone whose self-structure is already fragile that loosening can, in principle, bring a transient sense of unreality or detachment, depersonalization or derealization, rather than feeling freeing. Because no safety study has looked at Neti Neti in dissociative or psychosis-spectrum populations, this guidance is inferred from the practice's mechanisms and how it is traditionally taught, not a proven verdict: go slowly, keep sessions short, work alongside an experienced teacher or clinician, and if you are being treated for a mental health condition, check with your clinician before sustained self-inquiry.

How do I start practicing Neti Neti?

Start small and unhurried: sit quietly, keep a light anchor on the breath or body, and repeat "not this, not this" as you gently set aside each thing you might call yourself, the body, then thoughts, feelings, and roles. Check in with how you feel, and stop if a floaty, detached quality lingers. These are traditional, practice-informed steps rather than trial-tested instructions.

Begin with a few unhurried minutes, letting the breath or the felt weight of the body stay lightly in the background as a place to return to, then repeat "not this, not this" while releasing identification with the body, thoughts, and emotions in turn. Pause now and then to notice your mood and how grounded you feel; mild spaciousness is common, but a growing feeling of unreality is a signal to ease off and reconnect with ordinary sensation. If you live with trauma, dissociation, or a psychosis-spectrum history, work with an experienced teacher or clinician rather than long, unsupervised sessions. These are traditional, practice-informed guidelines, not a measured protocol, and the practice offers a shift in perspective rather than treatment for any condition.

How long should a Neti Neti session be?

Start short. When beginning, a few minutes at a gentle, unhurried pace is a sensible starting point, letting the loosening of identification unfold gradually. No study has established an optimal session length for Neti Neti, so this is practice-informed guidance rather than a measured dose.

Start short. No research has measured or established an optimal duration for Neti Neti, so the guidance here comes from how deconstructive self-inquiry is traditionally taught: begin with a few minutes and keep the pace gentle, so the release of identification with body, thoughts, and emotions unfolds gradually rather than all at once. Pause periodically to check how grounded you feel, and ease off if a floaty, detached sense of unreality, a mild depersonalization or derealization, starts to build. Treat this as practice-informed pacing, not an evidence-based dose.

What's the difference between Neti Neti and the "Who am I?" self-inquiry?

They move in opposite directions. Neti Neti is apophatic, setting aside each thing you might call yourself ("not this, not this") until only unnamed awareness remains, while atma vichara, the "Who am I?" inquiry associated with Ramana Maharshi, traces the sense of "I" back toward its source. Both share the non-dual Vedantic aim and are often used as complements.

They move in opposite directions while sharing the same non-dual aim. Neti Neti negates each identification in turn, ruling out body, thoughts, emotions, and roles until only the awareness that cannot be set aside remains. Atma vichara, the "Who am I?" inquiry associated with Ramana Maharshi, instead turns toward the felt sense of "I" and follows it to its root rather than negating identifications one by one. This is a distinction of practice-form and lineage, not a comparison of outcomes: no head-to-head study exists, and neither method has established clinical effects in controlled research. Many practitioners treat the two as complementary paths within the same tradition.

Deconstructive family of practices

A grouping of contemplative methods, including Neti Neti, koan practice, and certain self-inquiry techniques, that work by loosening identification with thoughts and self-images rather than by cultivating a particular state such as calm or focus.

Depersonalization / derealization

A temporary felt sense that you, or the world around you, are unreal, floaty, or at a distance. Some people find this loosening freeing; for others it is unsettling, which is why intensive deconstructive practice is paced carefully.

Dissociative phenomena involving detachment from one's self (depersonalization) or surroundings (derealization). Flagged as a mechanism-inferred, practice-informed caution for deconstructive self-inquiry, not a measured risk rate for Neti Neti.

[3]other peer reviewed

岡部雅子 (1981). Untitled record #3. https://doi.org/10.4200/jjhg1948.33.92

DOI: 10.4200/jjhg1948.33.92

Cited in: –

[4]book or historical source

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DOI: 10.1057/9780230119161_5

Cited in: –

[5]other peer reviewed

Jay Louik, Kyra Doumlele, Fizza Hussain, Laura Gould, Jeffrey Buchhalter, Dale C. Hesdorffer (2017). Experiences with premorbid SUDEP discussion among participants in the North American SUDEP Registry (NASR). https://doi.org/10.1016/j.yebeh.2017.02.027

DOI: 10.1016/j.yebeh.2017.02.027

Cited in: –

[6]other peer reviewed

Urszula Terentowicz-Fotyga (2009). Unreal City to City of Referents: Urban Space in Contemporary London Novels. https://doi.org/10.1353/jnt.0.0039

DOI: 10.1353/jnt.0.0039

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[7]other peer reviewed

Adam Strzelczyk, Gerda Zschebek, Sebastian Bauer, Christoph Baumgartner, Martin Grond, Anke Hermsen (2016). Predictors of and attitudes toward counseling about <scp>SUDEP</scp> and other epilepsy risk factors among Austrian, German, and Swiss neurologists and neuropediatricians. https://doi.org/10.1111/epi.13337

DOI: 10.1111/epi.13337

Cited in: –

[8]other peer reviewed

Patricia Osborne Shafer, Jeffrey Buchhalter (2016). Patient Education. https://doi.org/10.1016/j.ncl.2016.01.001

DOI: 10.1016/j.ncl.2016.01.001

Cited in: –

[9]other peer reviewed

Barbara L. Kroner, Cyndi Wright, Daniel Friedman, Kim Macher, Liliana Preiss, Jade Misajon (2014). Characteristics of epilepsy patients and caregivers who either have or have not heard of <scp>SUDEP</scp>. https://doi.org/10.1111/epi.12799

DOI: 10.1111/epi.12799

Cited in: –

[10]other peer reviewed

John A. Weinman Keith. Petrie (2013). Perceptions of Health and Illness. https://doi.org/10.4324/9781315078908-7

DOI: 10.4324/9781315078908-7

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[11]other peer reviewed

Lucretia Long, Sheri Cotterman-Hart, Jennae N. Shelby (2018). To reveal or conceal? Adult patient perspectives on SUDEP disclosure. https://doi.org/10.1016/j.yebeh.2018.06.026

DOI: 10.1016/j.yebeh.2018.06.026

Cited in: –

[12]other peer reviewed

Rita Nnodim (2008). City, identity and dystopia: Writing Lagos in contemporary Nigerian novels1. https://doi.org/10.1080/17449850802410424

DOI: 10.1080/17449850802410424

Cited in: –

[13]other peer reviewed

Deonne N. Minto (2015). New York and Toronto Novels after Postmodernism: Explorations of the Urban by Caroline Rosenthal. https://doi.org/10.1353/cal.2015.0047

DOI: 10.1353/cal.2015.0047

Cited in: –

[14]observational

Nora‐Elena Wadle, Christina Schwab, Carola Seifart, Felix von Podewils, Susanne Knake, Laurent M. Willems (2022). Prospective, longitudinal, multicenter study on the provision of information regarding sudden unexpected death in epilepsy to adults with epilepsy. https://doi.org/10.1111/epi.17481

DOI: 10.1111/epi.17481

Cited in: –

[15]other peer reviewed

Anne E. Keller, Robyn Whitney, Elizabeth Donner (2021). Why child neurologists talk about SUDEP: Results from two cross‐sectional surveys. https://doi.org/10.1002/epi4.12465

DOI: 10.1002/epi4.12465

Cited in: –

[16]other peer reviewed

Maria Lewicka (2010). On the Varieties of People’s Relationships With Places. https://doi.org/10.1177/0013916510364917

DOI: 10.1177/0013916510364917

Cited in: –

[17]other peer reviewed

Smita B. Thomas, Suphala Kotian (2021). Are You Happy with The Way Your Body Looks in Midlife?. https://doi.org/10.47992/ijmts.2581.6012.0153

DOI: 10.47992/ijmts.2581.6012.0153

Cited in: –

[18]other peer reviewed

Divya M. Radhakrishnan, Bhargavi Ramanujam, M.V. Padma Srivastava, Deepa Dash, Manjari Tripathi (2018). Effect of providing sudden unexpected death in epilepsy (SUDEP) information to persons with epilepsy (PWE) and their caregivers-Experience from a tertiary care hospital. https://doi.org/10.1111/ane.12994

DOI: 10.1111/ane.12994

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[19]other peer reviewed

Catherine Brace, Adeline Johns‐Putra (2010). Recovering inspiration in the spaces of creative writing. https://doi.org/10.1111/j.1475-5661.2010.00390.x

DOI: 10.1111/j.1475-5661.2010.00390.x

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[20]other peer reviewed

Sheila Lewis, Sue Higgins, Mel Goodwin (2008). Informing patients about sudden unexpected death in epilepsy: A survey of specialist nurses. https://doi.org/10.12968/bjnn.2008.4.1.28106

DOI: 10.12968/bjnn.2008.4.1.28106

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[21]other peer reviewed

Kristen Barbour, Dale C. Hesdorffer, Niu Tian, Elissa Yozawitz, Patricia E. McGoldrick, Steven M. Wolf (2019). Automated detection of sudden unexpected death in epilepsy risk factors in electronic medical records using natural language processing. https://doi.org/10.1111/epi.15966

DOI: 10.1111/epi.15966

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[22]other peer reviewed

Dale C. Hesdorffer, Vicki Beck, Charles E. Begley, Malachy Bishop, Sandra Cushner‐Weinstein, Gregory L. Holmes (2013). Research implications of the Institute of Medicine Report, Epilepsy Across the Spectrum: Promoting Health and Understanding. https://doi.org/10.1111/epi.12056

DOI: 10.1111/epi.12056

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[23]other peer reviewed

Joe Moran (1998). Hana Wirth-Nesher, City Codes: Reading the Modern Urban Novel (Cambridge: Cambridge University Press, 1996, £35). Pp. 244. ISBN 0 521 47314 4.. https://doi.org/10.1017/s0021875898805823

DOI: 10.1017/s0021875898805823

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[24]other peer reviewed

Kristen Barbour, Elissa Yozawitz, Patricia E. McGoldrick, Steven M. Wolf, Aaron Nelson, Zachary M. Grinspan (2021). Predictors of SUDEP counseling and implications for designing interventions. https://doi.org/10.1016/j.yebeh.2021.107828

DOI: 10.1016/j.yebeh.2021.107828

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[25]other peer reviewed

Jeni Harden, Anissa Tonberg, Richard Chin, Ailsa McLellan, Susan Duncan (2014). ‘If you’re gonna die, you’re gonna die’: Young adults’ perceptions of sudden unexpected death in epilepsy. https://doi.org/10.1177/1742395314557705

DOI: 10.1177/1742395314557705

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[26]other peer reviewed

Elizabeth Donner, Charles R. Smith, O. Carter Snead (2001). Sudden unexplained death in children with epilepsy. https://doi.org/10.1212/wnl.57.3.430

DOI: 10.1212/wnl.57.3.430

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[27]observational

Yvonne Langan, Lina Nashef, Josemir W. Sander (2005). Case-control study of SUDEP. https://doi.org/10.1212/01.wnl.0000156352.61328.cb

DOI: 10.1212/01.wnl.0000156352.61328.cb

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[28]other peer reviewed

Anissa Tonberg, Jeni Harden, Ailsa McLellan, Richard Chin, Susan Duncan (2014). A qualitative study of the reactions of young adults with epilepsy to SUDEP disclosure, perceptions of risks, views on the timing of disclosure, and behavioural change. https://doi.org/10.1016/j.yebeh.2014.11.018

DOI: 10.1016/j.yebeh.2014.11.018

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[29]other peer reviewed

Álvaro Gutiérrez‐Viedma, Isabel Sanz‐Graciani, María Romeral‐Jiménez, Beatriz Parejo‐Carbonell, Irene Serrano‐García, María L. Cuadrado (2019). Patients' knowledge on epilepsy and SUDEP improves after a semi-structured health interview. https://doi.org/10.1016/j.yebeh.2019.106467

DOI: 10.1016/j.yebeh.2019.106467

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[30]other peer reviewed

Robyn Whitney, Kevin Jones, Suvasini Sharma, Rajesh RamachandranNair (2023). SUDEP counseling: Where do we stand?. https://doi.org/10.1111/epi.17617

DOI: 10.1111/epi.17617

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[31]other peer reviewed

Balaa (2018). Exploring Thirdspace in Nada Awar Jarrar's Unsafe Haven. https://doi.org/10.13110/antipodes.32.1-2.0030

DOI: 10.13110/antipodes.32.1-2.0030

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[32]other peer reviewed

Victoria Nesbitt, Martin Kirkpatrick, Gale Pearson, Allan Colver, Rob Forsyth (2012). Risk and causes of death in children with a seizure disorder. https://doi.org/10.1111/j.1469-8749.2012.04295.x

DOI: 10.1111/j.1469-8749.2012.04295.x

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[33]book or historical source

Claire Chambers (2016). Lahore Lahore Hai : Bapsi Sidhwa and Mohsin Hamid’s City Fictions. https://doi.org/10.4324/9781315559643-16

DOI: 10.4324/9781315559643-16

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[34]other peer reviewed

Tom Nisbet, Sue Turbull, Sharon Mulhern, Saif Razvi (2017). ‘Breaking Good News’: Neurologists' experiences of discussing SUDEP with patients in Scotland. https://doi.org/10.1016/j.yebeh.2017.02.024

DOI: 10.1016/j.yebeh.2017.02.024

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[35]other peer reviewed

Dipak S. Gade, P. S. Aithal (2021). Smart Cities Development During and Post COVID-19 Pandemic – A Predictive Analysis. https://doi.org/10.47992/ijmts.2581.6012.0140

DOI: 10.47992/ijmts.2581.6012.0140

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[36]book or historical source

Emmanuelle Peraldo (2017). From the City of London to the Desert Island. https://doi.org/10.4324/9781315745978-23

DOI: 10.4324/9781315745978-23

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[37]other peer reviewed

Petr Chalupský (2018). The Imaginary Landscapes of Jim Crace’s Continent. https://doi.org/10.30958/ajp.5-3-3

DOI: 10.30958/ajp.5-3-3

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[38]other peer reviewed

Michael K. Walonen (2015). Applying Geocritical Theory to the Study Abroad Learning Experience. https://doi.org/10.36366/frontiers.v25i1.343

DOI: 10.36366/frontiers.v25i1.343

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[39]other peer reviewed

Max C. Pensel, Robert D. Nass, Erik Taubøll, Dag Aurlien, Rainer Surges (2020). Prevention of sudden unexpected death in epilepsy: current status and future perspectives. https://doi.org/10.1080/14737175.2020.1754195

DOI: 10.1080/14737175.2020.1754195

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[40]other peer reviewed

Ben Morton (2006). Sudden unexpected death in epilepsy (SUDEP): don't ask, don't tell?. https://doi.org/10.1136/jnnp.2005.066852

DOI: 10.1136/jnnp.2005.066852

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[41]other peer reviewed

Giorgia Giussani, Giovanni Falcicchio, Angela La Neve, Giorgio Costagliola, Pasquale Striano, Anna Scarabello (2023). Sudden unexpected death in epilepsy: A critical view of the literature. https://doi.org/10.1002/epi4.12722

DOI: 10.1002/epi4.12722

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[42]book or historical source

Lieven Ameel (2017). The City Novel. https://doi.org/10.4324/9781315745978-22

DOI: 10.4324/9781315745978-22

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[43]other peer reviewed

Tania Rossetto (2013). Theorizing maps with literature. https://doi.org/10.1177/0309132513510587

DOI: 10.1177/0309132513510587

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[44]other peer reviewed

Anne T. Berg, Katherine Nickels, Elaine Wirrell, Ada T. Geerts, Petra M.C. Callenbach, Willem F. Arts (2013). Mortality Risks in New-Onset Childhood Epilepsy. https://doi.org/10.1542/peds.2012-3998

DOI: 10.1542/peds.2012-3998

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[45]other peer reviewed

Liisa H. Malkki (1992). National Geographic: The Rooting of Peoples and the Territorialization of National Identity Among Scholars and Refugees. https://doi.org/10.1525/can.1992.7.1.02a00030

DOI: 10.1525/can.1992.7.1.02a00030

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[46]book or historical source

Jon Hegglund (2012). IntroductionThe Modernist Novel as Metageography. https://doi.org/10.1093/acprof:oso/9780199796106.003.0001

DOI: 10.1093/acprof:oso/9780199796106.003.0001

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[47]other peer reviewed

Dorothy Fielding, Alistair Duff (1999). Compliance with treatment protocols: interventions for children with chronic illness. https://doi.org/10.1136/adc.80.2.196

DOI: 10.1136/adc.80.2.196

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[48]other peer reviewed

Rohit Shankar, Elizabeth Donner, Brendan McLean, Lina Nashef, Torbjörn Tomson (2017). Sudden unexpected death in epilepsy (SUDEP): what every neurologist should know. https://doi.org/10.1684/epd.2017.0891

DOI: 10.1684/epd.2017.0891

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[49]other peer reviewed

Shaun Lim Tyan Gin, Francesco Perono Cacciafoco (2021). Toponyms as a Gateway to Society. https://doi.org/10.1163/26670755-01010008

DOI: 10.1163/26670755-01010008

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[50]other peer reviewed

Rena Y. Jiang, Robin T. Varughese, Sanjeev V. Kothare (2025). Sudden Unexpected Death in Epilepsy: A Narrative Review of Mechanism, Risks, and Prevention. https://doi.org/10.3390/jcm14103329

DOI: 10.3390/jcm14103329

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