Astral Projection

''Esperienze extracorporee da uno dei maggiori esperti del paranormale. Un'opera veramente completa che contiene quaranta nuove tecniche e un'infinità di informazioni per esplorare senza paure e limitazioni l'universo invisibile. William Buhlman spiega chiaramente che cos'è l'inferno, da chi è stato creato e come fare per distaccarsi definitivamente da questo pianeta uscendo dalla ruota della reincarnazione. Con l'aiuto di questo testo ognuno potrà liberarsi dei propri limiti fisici e mentali, imparare a contattare i propri cari scomparsi, oltrepassare la propria comprensione limitata della morte, ottenere la guarigione fisica e una maggiore consapevolezza. Apprenderete come guidare i morti in realtà vibratorie più elevate e come sperimentare la vostra vera essenza, facendo viaggi con la vostra coscienza all'interno del suo nucleo. Contiene, inoltre, racconti avvincenti di esperienze extracorporee basati su testimonianze di adulti e bambini provenienti da ogni parte del mondo.''

Preface Five hundred years ago, a few courageous explorers crossed an ocean in search of a new land—a mysterious land hidden by an unexplored and uncharted ocean. Many people considered this journey a waste of time and resources. After all, modern civilization had flourished for centuries without this kind of exploration. Against all odds this handful of explorers ventured forward, their burning desire for discovery propelling them into the unknown. They abandoned the comforts of home to embark on a journey beyond the known horizons. Facing both their own and society's fears and doubts, they continued their course, finally achieving their goal of discovery. Today we face the same kind of exploration—an unexplored ocean of energy waiting to be conquered by individuals who possess the foresight and courage to go beyond the limits of their physical horizons. As in the past, the explorer's vision must extend past the physical shoreline. As in the past, the explorer must possess the internal drive and determination to travel beyond the known limits of society and science. He or she must travel alone, far from the masses who cling to the firm security of land. As in the past, explorers are driven by one thing—the need to discover for themselves, because accepting anything less than firsthand knowledge is settling for the beliefs and assumptions of the landlocked. Today each of us has an opportunity to go beyond the physical shoreline and become an explorer. This great adventure is available for all of us to share. CHAPTER 1 First Journeys The most beautiful experience we can have is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. Albert Einstein wrote these words many years ago, and they are forever etched in my mind. Twenty years ago I firmly believed that the physical world we see and experience was the only reality. I believed what my eyes told me—life possessed no hidden mysteries, only countless forms of matter living and dying. The facts were clear; there was no evidence or proof of non-physical worlds or our continued existence after death. I questioned the intelligence of anyone softheaded enough to accept the illogical concepts of heaven, God, and immortality. In my mind these were fairy tales created to comfort the weak and manipulate the masses. For me, life was simple to understand: the world consisted of solid matter and form, and the concepts of life after death and heaven were feeble human attempts to create hope where none existed. I possessed the arrogant knowledge of a man who judges the world with his physical senses alone. I supported my conclusions with the overwhelming observations provided by science and technology. After all, if something mysterious was there, science would certainly be aware of it. My firm convictions of reality and life continued until June of 1972. During a conversation with a neighbor, our discussion turned to the possibilities of life after death and the existence of heaven. I proceeded to present my agnostic viewpoints with vigor. To my surprise my neighbor didn't contest my conclusions; instead, he related an experience that he had had several weeks before. One evening just after drifting to sleep, he was shocked to discover himself floating above his body. Completely awake and aware, he became frightened and instantly fell back into his physical body. Excited, he told me it wasn't a dream or his imagination, but a fully conscious experience. Intrigued by his experience, I decided to investigate this strange phenomenon for myself. After several days of research I discovered numerous references to out-of-body experiences throughout history. With some searching I found a book on the topic that actually described how out-of-body experiences are induced. The entire subject seemed extremely weird, and I considered the book the result of an overly active imagination. Out of curiosity, I decided to try one of the out-of-body techniques before sleep. After repeated daily attempts, I began to feel a little ridiculous. In three weeks the only thing I experienced out of the norm was an increase in my dream recall. I became more and more convinced that this entire subject was nothing more than an intense or vivid dream stimulated by the so-called out-of-body techniques. Then, one night about eleven o'clock I drifted to sleep during my out-of-body technique and began dreaming that I was sitting at a round table with several people. They all seemed to be asking me questions related to my self-development and state of consciousness. At that moment in the dream I began to feel extremely dizzy, and a strange numbness, like from Novocain, began to spread throughout my body. Unable to keep my head up, I passed out, hitting my head on the table. Instantly I was awake, fully conscious, lying in bed facing the wall. I could hear an unusual buzzing sound and felt somehow different. Extending my arm, I reached for the wall in front of me. I stared in amazement as my hand actually entered the wall; I could feel the vibrational energy of it as if I was touching its very molecular structure. Only then did the overwhelming reality hit me, " My God, I'm not in my body ". Excited, my only thought was, " It's real. My God, it's real! "

In New York City in 1875, a group interested in Spiritualism and occult science founded what would become the Theosophical Society. Primarily the creation of Henry Steel Olcott and Helena Petrovna Blavatsky, the Theosophical Society went through a number of early incarnations. One original version promised to teach occult powers. After Blavatsky found that she could not honor earlier promises to teach occultism, she shifted the focus of the Society to one that promoted Universal Brotherhood instead, highlighting notions of the body and demanding the control of emotion as a means to rebuff demands for training. With this refocusing, Blavatsky reestablished control of the Society and asserted herself as the central channel of esoteric knowledge. Thus, by shifting the focus from the attainment of occult powers to the more ambiguous “spiritual enlightenment,” Blavatsky erected an elaborate, centralized system of delayed spiritual gratification, a system contingent upon the individual's adoption of specific morals and values, while simultaneously maintaining control of the human body on all its levels: spiritual, social, physical, mental, and especially emotional.

retrieved from:

2017. Rides of Passage (Along the Road to Poona). 442 pages. Carlson Library Digital Archives; Department of Geography and Planning #6.
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https://utdr.utoledo.edu/islandora/object/utoledo%3A1165/datastream/OBJ/view
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https://utdr.utoledo.edu/islandora/object/utoledo%3A1165 
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This book is the second book in a trilogy in experimental auto-ethnographies. The first book in the trilogy is Jeju Island Rambling: Self-exile in Peace Corps, 1973-1974, published in 2014. The third book in the trilogy is tentatively titled Silver Bullets and is currently in progress.

Claims of traveling in the astral planes, the techniques and experiences recorded by individuals in such nineteenth-century groups as the Hermetic Order of the Golden Dawn and the Theosophical Society have been common since the late nineteenth century. During these astral travel episodes, the individual imaginatively leaves her or his physical body and travels to places in this world or another dimension. The travelers claim that their inner selves travel into an imaginative environment generally accessible only to themselves. Here they encounter various entities, objects, and structures with which they can interact. In 1895, prominent Theosophist and clairvoyant, Charles Webster Leadbeater (1854–1934) published The Astral Plane, which described the various sceneries, phenomena, and human and non-human inhabitants one might encounter in the astral environment. Within the Hermetic Order of the Golden Dawn, a nineteenth-century initiatory occult organization, travelling or “descrying” on the astral plane was an important activity an initiate was required to master in order to “obtain a clear idea of the relation of Man to the Universe, and to the spiritual planes”. These notions of the astral and the abilities and techniques to travel in it were adopted by many occultists, such as Aleister Crowley (1875–1947) and Edgar Cayce (1877–1945), and transmitted into the twentieth century. By the mid- to late twentieth century these ideas and techniques were diffused and incorporated into numerous groups and esoteric religions, the most prominent being New Age and neopaganism. With the emergence of computer technology, and the Internet specifically, various groups of people began to transfer the imaginative quality of the astral environment to cyberspace, and language that was previously used to refer to the astral was now used to describe cyber realms.

As Erik Davis, a self-described culture critic notes, “Both cyberspace and magical space are purely manifest in the imagination. … Both spaces are entirely constructed by your thoughts and beliefs.” Yet there were still significant impediments to cyberspace becoming just like the astral plane as described by nineteenth- and twentieth-century occultists. One was that text and static images on web pages still required the individual to look at the content and then imaginatively construct the “cyberastral” with their imaginations. The Internet was simply a way to deliver the content, but the person still had to imaginatively assemble it to bring the cyberastral realm alive. This process significantly changed with the emergence of three-dimensional graphical representation on the Internet. Another problem was the physical body. What happened to one’s body while in the astral? This question similarly occupied nineteenth-century occultists. Yet contemporary practitioners in the cyberastral have found new ways to deal with this question, or significantly adapted older solutions. The newest three-dimensional virtual worlds do provide the possibility to convincingly represent a cyberastral world, and some esoteric religious practitioners are using these worlds as places to practice their religion. One of these virtual environments is a computer system called Second Life. More than just seeing Second Life as an alternative place for communicating with others in virtual reality, some esoteric religious practitioners understand it to actually be the astral world. That is, they see no substantive difference between an imaginary astral plane described by the early occultists and the Second Life computer system itself. Moreover, this cyberastral environment has an added benefit that the astral environments visited by nineteenth-century occultists lacked: one can travel to the cyberastral and communicate with others while doing so. Thus the transfer of ideas about the astral plane to cyberspace and the development of sophisticated three-dimensional virtual worlds has led to the emergence of a particularly new type of astral plane, one that is imaginative, embodied, computer generated, and most importantly, social.

Abstract: Present day economic development planning on Jeju Island has many tools in its kitbag and strives to promote sustainability, but it lacks one essential p'ungsu tool of habitat alchemy -- the geomancy compass. New generations of development planners and Jeju citizens have neglected to study the wisdom and the use of the geomancy compass. Meanwhile, the productive habitat ecology of the past has been replaced by an onerous and dangerous complicatedness in contemporary habitat sustainability on the island that is the outcome of reckless economic growth ideology.

My paper introduces Professor P. B. Singh's conceptualizations of "habitat alchemy" and "heritage ecology" in relation to the importance to geomancy in the sustainable development planning for a "Living Earth." In addition, I introduce the opportunity for development planners to adopt "reverential best practices" by observing and learning from Nature's Own Principles of Self-organization in Physical Space.

In, Proceedings of the Second Annual International Jeju Island Studies Symposium (2013 April): 13-41.
  https://www.academia.edu/79039296/Jeju_Island_the_blessed_isle_and_phantasmal_destination_tourism_2013

Five books, authentic and unedited, to raise the vibration as one reads, the readers consciousness expands as it takes in the vibration of each of the books purpose.
Book 1, Lives and After-Lives by Janine E Lever.
Book 2, Your Other Realities. by Janine E Lever.
Book 3, Creative Light, by Janine E Lever.
Book 4, The Goddess, by Janine E Lever.
Book 5, The Golden Key, Hidden Code of the Book of the Dead. by Janine E Lever.
Books 1 and 2 series of short stories to provoke awareness and consciousness awareness raising. Book 3 to inform and to give a leap in consciousness. Book 4 to inform and to demonstrate creation and merging with other energies. Book 5 to provoke thought but to give the Translation of Ancient Egyptian Language, HIDDEN CODE OF THE BOOK OF THE DEAD.