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Astral Travelling : A Practical Approach


Worlds Within

Erasmus: Erasmus. This is a very old and very out of print book. Probably few people read it anyway. It does however give practical instructions for anyone thinking to attempt to ASTRAL Travel. Astral Travelling is a very human capacity. The book makes the point that it is within everyone's ability to to it.


Goo: Goo the Numbat. I would make the point that knowledge and strange experiences can be gained, but history suggests that little wisdom is unearthed by the process.

Erasmus: Erasmus. The protocol explains the method of attaining "altered consciousness", not the unconsciousness of sleep. To Astral travel requires determination and help. Sleep states are easy for humans to fall into, but altered conscious states require work and focus.




The Procedure : 1

(Same for men or women, we use the "he" pronoun for convenience).

First Stage

The experimentee, or person being 'run', is to lie flat on his back on the floor with a cushion under his head and with his shoes off. Another cushion may be placed under the feet, and even under the small of the back as well, to ensure that the experimentee is comfortable.
With his eyes firmly closed, the person's ankles are massaged for two or three minutes to loosen them and induce relaxation.
Shortly after commencement of massaging the ankles, another person (usually the one doing the 'running', i.e. the suggesting and questioning) massages the 'third eye' position, or lower centre of the forehead between the frontal lobes of the brain, in a circular motion with the edge of his curved hand, so that it fits snugly into this 'third eye' position or cavity. The massage should be vigorous rubbing, till the experimentee `feels his head really buzzing'.
The experimentee must be fully relaxed. If he is still a little tense, he should take several deep breaths and then let himself go limp.

Second Stage
Now commence the mental exercises to make the relaxed experimentee expand his mind beyond the normal limits of his physical body. It doesn't matter if the person is spiritually
`Aware' or not, the technique still works (with the exception of predominantly haptic — as against the normally visual types; for these, see the alternative procedure).

But of course the greater the sense of 'spiritual awareness' the person has, the greater will be  his ability to see and understand his experience. Also, a deep inner need to find out something of a past life is considered necessary to provide it.

The person is then asked to visualize his own feet as he lies there with his eyes closed.
Then, still with his eyes closed, he is asked to visualize himself growing two inches (or five centimetres) taller (or longer', being horizontal) through the bottoms of his feet. He just has to feel himself become two inches taller, but some will actually see themselves do so at the ankles.

He is then asked to say when he is two inches taller, the person doing the instructing waiting till he says he has done so. At this stage, the experimentee should be encouraged to start talking as much as possible, so that he will become accustomed to the idea for later on when it is very necessary for him to describe his experience.

Once he has 'stretched' two inches, he is asked to return to his normal length or height, trying to see or feel (or both) his feet returning towards him to their normal position.

Repeat this several times till he becomes accustomed to the process, always waiting for each stretch and return to be accomplished.

Now repeat the entire process, but through his head.
Then return to the feet and have him stretch and return them a distance of 12 inches (30 centimetres).

Repeat the same distance through his head.

Again return him to his feet and have him stretch and return 24 inches (60 centimetres). The instructor can tell if the person is having difficulty as this 24-inch or 60-centimetre stretch should be accomplished in under a minute. Have the experimentee repeat it till he does so.

DO NOT have him return from this longest stretch, but have him stretch the same distance, 24 inches (60 centimetres) through the head. If he says he finds his feet are withdrawing as he stretches through his head, take some patience and perseverance until he has accomplished stretching in both directions.

While stretched 4 feet (120 centimetres), ask him next -to expand all over, to feel himself growing in all directions, rather like an enormous balloon. This expands him 'out' of himself. The next step is to start him seeing things — familiar things at first.

Third Stage
Ask him to look at his own front door from the outside and describe it in full. Ply him with as many questions as you can about it until he has fully described the door and its surroundings, including what he is standing on and what is above him when he looks up.

Once he has managed to look at his front door with what is called 'expanded consciousness', he must then become accustomed to a feeling of free movement while obtaining a much wider range of 'vision', or visualizing. You now ask him to imagine that he is standing on top of his roof, and to describe what his garden, or immediate surroundings look like from that height. Keep on asking for details as this makes him accustomed to 'seeing' without the use of his 'actual' eyes.

Now ask him to go straight up in the air about 500 yards (500 metres will do just as well) and to keep talking as he looks down, describing all he can see from this greatly increased height. If he should balk at the 'height', remind him that he is still actually on the floor and is only visualizing being at that height.

Now ask him to turn slowly in a complete circle and describe everything he sees, to accustom him to seeing from an unnatural viewpoint.

This done, ask what time of day it is while he is 'seeing' what he is. Usually it is 'day-time', but at various hours and with very different weather; yet neither time nor weather will be related to actual conditions.

Now, if he is seeing during the 'day', ask him to change the scene to night-time, and to describe all he sees as it now is.

Then change back to day-time and ask him to compare the scene of both 'days'. It does not matter if they differ, but they are usually the same.

Next, to give him assurance of safety for the remainder of the experiment, ask who is changing from day to night and back to day again. Most will say 'I am', or `I am, but at your suggestion.' It is very important that he realizes that he himself has the control over whatever he is seeing.

Fourth (and vital) Stage
If you are satisfied that the person is content in his newly expanded environment, you now carefully guide him to the `experience' — and possibly to a past life.
Tell him, rather than just ask him, to keep the picture in bright sunshine so that he can see clearly where he lands, feet first. If he finds he is merely returning to where he was before, have him go up again, but this time as high as possible, till there are no distinct details below — then come down to land. If he should again return to the same place, which is most unlikely, have him go up again and then move freely in any direction before once more attempting to land.

While looking down, he should see his feet; so you have him commence his description of wherever he finds himself by first describing his feet, whether they are bare, or what he is wearing on them (often shoes, though of course in actuality he is wearing socks or is bare-footed from the preliminary massaging).
Go on from the feet to ask him what kind of ground he is standing on.
Then ask him to look around him a little.
If he says he is in, say, a courtyard, ask him what kind of buildings and so on are around him.
Are there other people there, or not?
Can he see what else he is wearing?
Can he see his hands, and what is on them?
Can he see his face? His features? His figure as a whole?
(N.B. As in dreams, most subjects can 'go outside' their bodies and look at them quite objectively.)
Is he standing still, or now walking?
Keep pressing for details until he is firmly 'locked in' on whatever environment in which he now finds himself. If in a market-place, can he see a fruit-stall? What kind of fruit is on it? How much fruit? Keep questioning him till he either tires of it or else he sees clearly and sharply, and in vivid colour, if he isn't already doing so.

Watch the eyelids for rapid eye and eye-muscle movements. The faster the rate of the flicker, the more successful is the vision or dream.

  And from now on you must really play it by ear. Try not to use suggestible questions, but merely ask what he is seeing or doing, then follow up with relevant questions such as `Colour?' What do you feel ?"How old is he?' What is she wearing?' Do they speak to you?' In what language, or do you just "understand"?' What are their names?' and so on.

Try to have a tape/ mp3 recorder going from when he lands so that further details can be asked about the experience after it is over.

After a while, usually about three-quarters of an hour, he may say that he has seen all he wants to, or, if he has 'gone quiet', you must ask him if he has seen all that he wants to. If he says yes, you can then ask him if he wants to go on `up' to the experience of death, or return directly to everyday life. He is not in a trance, but is absolutely conscious to choose what he likes. It is merely a matter of re-locating his consciousness to return to the present. At the same time, he should at any time, if asked, be able to identify sounds around him in the present while still seeing his past life or experience.

He himself is able to 'return', or stop the experience, at any time he wishes. However, as in an actual dream, an experimentee usually does not wish to terminate it until it has come to a logical conclusion, and even then he is sometimes quite reluctant to return to the humdrum reality of the present compared with what he has just been experiencing — unless he is impatient to talk about it.

Keep an account of the time taken. Usually the preliminary procedure takes about twenty minutes, while the experience itself takes anything from half an hour to over an hour, as with an ordinary dream, so that the entire process should take an hour or more. Usually the experimentee will think he has `been away' for only a quarter of the time and will be astonished at just how long the experience actually lasted.

Astral  Travelling Astral Travelling


Erasmus: Erasmus.

Alternative Procedure : (For the Haptic Person)

Briefly, a haptic or subjective person (as against a visual or objective person) is one who relates to his environment by touch, sound, smell and perhaps even taste — and kinaesthetic fusions of all four — instead of by sight.

The haptic familiarizes himself with his environment by exploring outwards with touch, sound and smell, etc., whereas the predominantly visual person observes his environment by relating what he sees to himself inwards.

Complete visual types are approximately one in two, while complete haptic types are approximately one in four; the remaining quarter are a mixture of the two characteristics. Hence, one in four (or a little more than that, allowing for the predominantly haptic among the 'mixtures') will not only fail to respond to the usual procedure, but may actually become baffled and distressed by it, especially when they fail to respond.

Few haptics know that they are haptic, and they are difficult to discern from their visual fellows. Being haptic has nothing to do with the quality of their sight, which may well be perfect; it is simply that they do not relate to experience and environment with sight. They may be brilliantly 'visual' artists, or they can, of course, be blind. If they are haptic as well as blind, then they will be much more adjusted to their disability than, naturally, the visual type who becomes blind, and who is of course distressed for some time by being deprived of his most important faculty, sight, and having to relate by unfamiliar haptic means.

Remember this if you find you have a haptic type as an experimentee, and give him the greater patience and perseverance he both needs and deserves. You can tell a haptic type by his failure to perform the third stage of the usual procedure, and by his obvious distress at this failure.

 However, you may know if someone is haptic before this stage, if you know something about him beforehand. If he is the ostensibly untidy type, living in what appears to be a hopeless chaos of untidiness and disorder, yet is always able to put his fingers on anything he wants amongst all this untidiness, then he no doubt relates by touch and sense of place instead of by sight. If he should need to get up in the night for any reason at all, he does not turn on a light to 'see' as do most people. He may also appear to 'touch' other people more than most, especially when first meeting them, but even more so when, though having known them for some time, they first appear on a visit.

A simple test may confirm a haptic for you. Take half a dozen or so small but unusual objects and, having kept them concealed from your experimentee, ask him to close his eyes to and identify each one by touch. A haptic will name them almost instantly, whereas the visual type will take some time feeling the object, perhaps turning it over and over, or weighing it, before venturing a guess which even then can be wrong.

This applies to smaller objects; with larger ones, the haptic's hand will move immediately over the surface with more speed and assurance, and again he will identify the object faster than the visual type who may not be able to identify it at all. It may not even occur to the visual type to let his hand roam over the object to 'experience' it by progressive touch as does the haptic.

Sometimes, however, a person is almost equally haptic and visual, and the two characteristics are difficult both to discern and determine. In these rare cases, either procedure should work to a certain degree, but a combination of the two will of course, almost invariably achieve a far greater and much more graphic success.

Follow the first and second stages of the normal procedure for the haptic person.

Third Stage
Once the final expanding exercise has been completed, the haptic experimentee is to remain lying relaxed in a dimly lit room while various (and as many as possible) kinds of music are played to him, ranging from Gregorian chants and excerpts of music from early 'old masters' (if possible, played on the instruments of the time) to ballet and dance music such as the minuet and polka, etc.; include the many Oriental and Middle Eastern styles of music, and progress through to more recent classics, light classical and even near-modern music, including the waltz, the tango and modern jazz.

However, try to avoid vocal music unless it is either purely vocal, or without words as in some choral music, or is sung in a language which the experimentee does not understand, then he will not be distracted by, or become suggestible to, any of  the words. It is, of course, essential to include as much 'native' music as possible, from all countries and continents.

Fourth ( and vital) Stage
Let the experimentee listen to each piece of music for a few moments and then ask him his reactions to it. Does he find it pleasant or unpleasant? Why? Does it suggest any thing or place to him? An emotion, perhaps? Or a person, or persons? Then, as even a haptic person dreams in the ordinary sense of doing so while asleep, images may gradually appear to him. If they do, keep him talking about these images by plying him with pertinent but not suggestible questions. After all, there is no point in having an experimentee distracted by what you think he should see, or even think he may be seeing, as you can prevent him from continuing or even attaining the experience altogether.

He may not actually see details, but merely feel or sense them. But should the sensations fade and perhaps disappear, even when you have asked him if there is anything else he wants to try to experience after hearing a particular piece of music, then proceed to other music until, eventually, he proclaims himself `attuned' to a particular piece or type and wants to talk about it.

Gradually 'lock' him into the newly experienced environment as in the previous procedure. He will tell you when images are appearing to him, but you will be able to tell this for yourself by watching for rapid eye movements, or eye-muscle movements. As before, the faster these become, the more vivid are the experimentee's images or visualization.
From here on the method is exactly the same as before, and the music may be switched off or allowed to end of its own accord — unless the experimentee finds it necessary for his visualizing, in which case it can be replayed or replaced by similar music. But for the sake of tape-recording his experience, it is of course preferable to, gradually, fade out the music from the background.

Erasmus: Erasmus.

Yet another procedure : Focus on the Haptic Person

In attempting the remainder of the experiment, the visual exercises equally relax and prepare the haptic for what, by visual projection, is immediately to follow? The answer may lie in the reversal of order of the exercise or the elimination of the visual exercises or in their replacement by other exercises suitable to the haptic aptitude.
Before proceeding, however, I would like to investigate the haptic person a little more closely. As it is 'muscular sensations,  aesthetic experiences, touch impressions' and all other experiences that place the self in value to the outside world, it is likely that this also applies to the 'inside world' — probably to an even greater degree.

So perhaps this Experience is still denied to the haptic type who . . . 'is primarily subjective type; he does not transform kinaesthetic or tactile experiences into visual experiences but is completely content with the kinaesthetic or tactile modality itself'.

For instance, when acquainting himself with an object in darkness, the haptic type remains satisfied with his tactile kinaesthetic experience of the surface structure of the object or even obstacle. This also applies, though to a very much lesser degree, with merely the partial impressions of the areas or parts which he has touched.

Tactile impressions within themselves are only partial, as are all impressions objects which cannot be embraced with a single touch of hands. Consequently, the hands must move over the object which is entirely visible to the visual type, for the haptic individual to arrive at a synthesis of such partial impressions. This he can do only when he becomes emotionally interested in the object itself.

Another difficulty to be overcome with the haptic type is that normally he will not build up such a kinaesthetic synthesis, but instead will remain satisfied with his  experience. Since the haptic type uses the self as the  ejector of his experiences, his pictorial representations when asked, for instance, to draw an object, or more officially a collection of objects)- are highly subjective.

So it seems quite obvious that if a haptic type is to have any delegee of success with the Astral Experiment, he must be , elected to a different approach to it and, equally important, needs to be  spared the inhibiting and distressing visual exercises.

 First, one lies on the floor with one's legs up against a wall, which stimulates the blood to  the head in a rather subtler way than the massaging in the preliminaries for the Astral Experiment.

Then, to achieve flexibility and, in this case, complete separation from the body, one progressively imagines or auto-suggests the gradual disappearance of the body, beginning with the toes and working down through feet, ankles, lower legs, knees, thighs, loins, abdomen and chest; then from fingers through hands, wrists, forearms, elbows, upper arms and shoulders; then from neck to chin, face, occiput (back of head), forehead, to the top of the skull — thus leaving only the mind to float freely wherever it will.

Undertake Stretching and shrinking exercises, which appear to be completely haptic in themselves, providing that the experimentee is asked to simulate only the tactile and not any visual sensations of them.

Consider  the most significant points for the person conducting the experiment to watch for, - the first indications of whether the experimentee has visual or haptic, aptitudes.

The applicable aptitude can be quickly discerned when the visual-memory exercises begin, for a few questions should easily reveal to the conductor whether the experimentee sees a picture of an entire door and its immediate surroundings, as does a visual type, or merely a single detail at a time, - looking from one to the other much as if the hand were moving from place to place before being able to assess the entire object, as happens with a haptic type.

The final exercises invariably confirm a haptic type, for when looking his surroundings from a roof, perhaps of a building several storeys high, he can 'see' only close details — no wide horizon, or panoramic vista.

He also shows distress at being asked to attempt such exercises, a distress which usually increases with his dismay at being unable to perform them when he knows or at least conjectures, that the majority of people can do these, with ease.

One haptic experimentee reported that he was seeing not the entire door but only details of it at a time. For instance, when he had seen the lock on one side of the door, he did not see the number six in the centre, though its distance from the lock was little more than a foot. From the roof of the flat-building of at least six storeys, he saw only details or gardens, trees and shrubs in the immediate vicinity, and no further than the next-door houses. He even had to be prompted to see 'across the road', and then could only visualize a vague sensation of buildings without being able to determine what kind of buildings they were or any details .

When he saw himself as a prisoner-of-war, his vision was again restricted to one separate detail at a time; he could even associate the red corrugated-iron roof with the house he focussed on but could not 'see' the whole building, no matter what it may have been supposed to be.

He could not associate it the surrounding landscape either, nor with himself.

In case of a much more concentrated object of vision, such as his own face, he could become preoccupied with a mere detail — like his jaw-line — without being able to see the rest of features until he looked at them one at a time.

He could hear  (haptically?) people digging near him; but although they only 'twenty or thirty feet away', he could not see them.

He sensed people with weapons, guns; sensed that he was a man-of-war and in danger even though there were no other signs of proof of this.