Astral Odyssey, 10


10. (pp. 233-44) "Merging Worlds".

10.0 (pp. 233-5) metaphysical quaestions & proposals of possible answers thereto




"Is a human being a macrocosm reflected in a microcosm, as suggested by the philosophies passed on and recorded since antiquity? Are the invisible worlds a reflection of external reality within our consciousness?


Or are the invisible worlds external reflections of our consciousness?

{Or in NeoPlatonic terms, are the worlds reflections of the Cosmic Mind, the Cosmic Intellect, and the Cosmic Soul? ("Cosmic" signifying the collective totality of divinities constituting oneself.)}


If so, toward which ... does our consciousness project during OBEs? External? Internal? Both?

If the hypnogogic imagery is successfully monitored with waking consciousness, it is observed become more complex until they precipitate a dreamlike world of objects,


scenes and events. At one moment the image is contained within the self, and

{Because all contents of consciousness are sourced in the Cosmic Mind etc., therefore the hypnogogic imagery is all derived from the Cosmic Mind etc.; however persistently the illusion of a separable personal self may temporarily delude the rationality.}


an instant later the mind and the self are inside the image. ...

{There is no change actually; except that one’s mental attitude toward the scenery may waver slightly (mainly due to lessening continuity in memory).}


When the mental projection is experienced, does an internal image of the external object form within the mind, or does part of the mind actually relocate in the external object? ...


Has anyone proven that consciousness exists in the cranium?



Perhaps the cranium exists in consciousness.

{Yea, but only in the universal divine consciousness.}


It could be that consciousness becomes part of its own creation, entering the worlds manifested by its power, and then becoming convinced of their separate reality.

{This is a rather foolish idle assertion : individual personal consciousness cannot create; only divine consciousness can. The worlds are manifestations of divine power only. The worlds are merely quasi-separate : because the divinities are a collective, the separateness of worlds is merely an illusion.}


If so, and we can conceive of consciousness existing both inside and outside material reality and material reality, and material reality existing both inside and outside consciousness. We can imagine a similar situation for nonmaterial reality.

{The universal divine mind (but not the individual personal mind) is based far outside the material plane-of-existence, above indeed even the causal plane. The material universe is no part of "reality", but is merely a hallucinatory phantasmagoria, generated by the deities, to test the souls of mortals. The divine worlds are more real than is the material world, in the sense that the divine worlds have under their control the material world.}


... Where does personal reality end and consensus reality begin?

{The only "consensus reality" of any significance is the consensus amongst divinities as to the nature of ultimate reality : their (the divinities’) consensus is that the collective sum-totality of divine minds and of mortal souls can be taken as the principal ultimate nature of reality.}


Where does reality become illusion?"

{Divine reality may be said to transition into illusion amongst mortals where mortals fail so recognize the supremacy of the Cosmic Mind etc., and to recognize the supreme control which higher planes-of-existence each exert over the planes-of-existence lying below each of them on the vibration-scale.}

{The authoress did not read enough literature of the Theosophical Society, NeoPlatonism, nor Veda-anta (which three systems are actually in close agreement), to compraehend the place of the individual pseudo-soul in the collective universe of Cosmo-Mind/Brahman.}

10.1 (p. 237) mutual projections

"There are a few reported cases of mutual projections, in which more than one person shared an OBE with correlating times, places, and events. ...

But then, esoteric teachings claim that the astral world is created from thought forms anyway."

{The "thought forms" whereof the astral world is composed consist entirely of the thoughts generated by deities who are based in higher planes-of-existence. The thoughts of mortals are unable to create anything; and furthermore the thoughts of mortal souls are all implanted into them by immortal deities anyway.}

10.1 (pp. 237-9) astral bodies & ghosts are seen by waking persons; astral bodies see bodies of persons in the waking world


witnessing by the waking


"There are also reports of physically awake witnesses perceiving the astral forms of projectors.

[fn. 4 : "Herbert B. Greenhouse, The Astral Journey (Garden City, NY : Doubleday, 1975), pp. 88-95."]


Such OBEs indicate ... that something does leave the body and function in the ... world. Reports provide differing types of evidence, with some apparitions appearing solid and life-like and others translucent and ghost-like. ...


Similar evidence that something actually leaves the physical body ... is provided by numerous cases of deathbed experiences, when individuals in physical waking consciousness witness the astral form exit the corpse and depart in ghostly fashion."


"often projectors report viewing their physical bodies, indicating ... that the projector is viewing ... from an astral point of view. It is also common to see the personal astral form while projected ... . ... the worlds do overlap."


"Are the invisible worlds truly separate realms?



When we see the "astral world," are we actually looking at the physical world?"

{Yea, rather largely; and mainly so whenever it may appear sufficiently so.}

10.1 (pp. 239-40) understanding the natures of and relationships amongst the various planes-of-existence




"To understand the invisible worlds, we must determine and define

determine and define the mental states that create them or observe them, and

{These are essentially indeterminate, for :

divine mental states of deities create the worlds;


the thoughts or the material and energy that compose them,

divine mental energies of deities are involved;


how many there are,

they are variable in number;


where one ends and another begins, and

they are variable in boundaries;


more reliable methods to visit them."

methods are variable.}


"Finally, through the discovery of fundamental principles, natural laws, and relationships of cause and effect, we must learn how invisible worlds and our functioning in them affect our physical world and the role we play in it."

{The "fundamental principles, natural laws" of divine worlds can be disclosed to mortals only in proportion to mortals’ pious devotion to serving the Cosmic Mind, Cosmic Intellect, Cosmic Soul.}

{Permanent indeterminability of transcendent worlds is the result of various factors : the deities who generate the are essential unknowable to mortals, since they (the deities) control mortals’ minds;

the deities may shift the appearance of their worlds however they care to;

the deities may shift the interconnections and boundaries among the divine worlds however they care to (such shifts also controlling how many worlds at any time may appear to be connected or separate); and

the deities may shift possible modes of access to their worlds however they care to.}

{The only sorts of "fundamental principles, natural laws" which apply to the transcendent worlds are those which are under the control of deities who easily manipulate all such at their will (or whim, as it may appear to uncompraehending mortals).

The actually operating "relationships of cause and effect" entail the universal ethical principles under control by the universal Cosmic Mind etc. of the collectivity of deities, whose transcendent logics of divine ethics are well-beyond mortal ken. Generally speaking, the deities have (holding amongst themselves in united accord) an aeternal unchangeable foreordained plan, which already is, and always was, absolutely perfected.}

10.2 (p. 240) supernatural entities

"In any astral location, near or far, the possibility of encountering strange entities always exists. Many case studies suggest that we can

meet with them and converse with them,

lend assistance to those in need,

exchange information with physical or nonphysical friends and loved ones, or

obtain wisdom and guidance".

10.2 (pp. 240-2) outlook on life




"the experience of astral projection has profound effects on ourselves, including our concept of reality, outlook on life, and feelings concerning death. Consciously leaving the body increases our understanding of ourselves, the universe, and our relationship with the universe ... . All of these effects cause permanent changes in one’s personal philosophy of life.

During my lifetime, nothing has been more revealing than the several minutes when I first ... experienced consciousness outside my body. Those


brief moments changed forever a lifetime search for answers about what and where we are. I no longer simply ponder the plausibility of various doctrines, because I know, rather than believe ... . Awareness ... extended .... past mundane daily existence fulfills an ever present longing for a sense of significance in life. The attitude that life is truly significant enriches all endeavor, whether they are ... emotional, intellectual, or spiritual. ... the exploration of dreams, the hypnagogic and hypnopompic states, and the astral world gives us opportunities to discover new means to acquire knowledge and attain a greater understanding of higher mental processes. Insights attained through personal contact with the invisible worlds broaden our understanding of the nature of reality and our capabilities as human beings, resulting in increased optimism as we face our daily concerns. The increased development of psychic abilities, which naturally occurs during journeys through invisible worlds, gives us additional tools to use in coping with physical existence. ... The ever increasing span of awareness on the interrelated consciousness continuums brings us into contact with out higher selves and reveal our true nature as cosmic beings ... . ... Personal existence, which includes being, perceiving, experiencing,


and knowing, takes on universal dimensions, giving life more meaning than ever before imagined."

10.2 (pp. 242-4) survival after death




"According to esoteric teachings, the astral form only has a temporary postmortem existence; then it disintegrates while an even finer body consisting of the mental and causal bodies goes on to a higher plane. ...

I believe that we are immortal {viz., that our souls are immortal} and that our lives in the invisible worlds are far richer than we realize from the viewpoint of physical, waking consciousness. ...


This ... supports the esoteric theory of different planes of reality coexisting and interpenetrating each other. ...


Hopefully, the knowledge attained through exploring invisible worlds will reduce the polarities of life and death, knowledge and ignorance, potential[ity] and actualization."

{Rather, it may be hoped that such knowledge will enable our incarnation, after the praesent lifespan, in a region of the universe less distant from the universe’s centre; in a region where the separations between life and death are already (and always have been there) less obstructing and more bridgeable than in this region of the universe.}


"It could be that positive and negative infinity convergent at a point we refer to as the self".

{This is intended in the sense of projective geometry.}


Carol Eby : Astral Odyssey : Exploring Out-of-Body Experiences. Samuel Weiser Inc, York Beach (ME), 1996.

{The authoress had (in the earlier portion of the book) the somewhat annoying habit (condescending to conventionality) of frequently designating the waking-world (but not usually the non-waking worlds) as "reality". (In the earlier portion of the book, only when citing actual Theosophical Society literature, such as on p. 117, doth the authoress describe the divine worlds as existent in "objective reality." But eventually in chapter 10, she started to include the spiritual as part of "merged reality".) Actually the waking-world is less "real" than non-waking worlds, in the sense that the waking-world is less stable, less permanent, and less influential in controlling future incarnations than are the non-waking worlds; the waking-worlds being the main abode of helpless mortals, and the non-waking-worlds being the main abodes of the omnipotent immortals. She read and cited as authoritative (as to other matters) the publications of the Theosophical Society without, however, subscribing to the Theosophical Society’s (and its numerous outgrowths’) doctrine of past and future lives, a self-defeating attitude of hers rendering the whole purpose and function of OBEs meaningless. The various other authors on OBEs who discuss OBEs’ significations in such detail usually (or always) accept the doctrine of past and future lives; such as : e.g., Vieira’s Projectiology, who treating OBE as an opportunity for working alongside (and as in co-operation with) divine spirit-guides for souls of the dead; and Alegretti’s Retrocognitions: an investigation into memories of past lives. This inadequate attitude of hers resulted in some quite derogatory reviews of her book by the few readers familiar with other literature on OBEs who condescended to write any remarks at all about her book. Still another reason for the book’s receiving derogatory reviews is her abject submission to ruling-class-appointed "psychologists" who deride (as she herself did on pp. 3-5) other praeternatural experiences very similar to OBEs.}