門(mén)羅及其脫體經(jīng)驗(yàn)研究 - Who Is Robert Monroe.doc

門(mén)羅及其脫體經(jīng)驗(yàn)研究文：杜夫 來(lái)源：新時(shí)代網(wǎng) 時(shí)間：2005-2-1 15:56:27 點(diǎn)擊：405/qdw/ArticleShow1.asp-BigClassName=dml.htmlWho Is Robert Monroe?門(mén)羅及其脫體經(jīng)驗(yàn)研究AUTHOR: Duv 作者：杜夫CONTENTS:目錄:WHO IS ROBERT MONROE?羅勃特門(mén)羅是誰(shuí)?THE SECOND BODY第二身體LOCALE II現(xiàn)場(chǎng)IIATTAINING THE OUT OF BODY EXPERIENCE獲得脫體經(jīng)驗(yàn)THE MIND心智HEAVEN AND HELL天堂和地獄WHO IS ROBERT MONROE? 羅勃特門(mén)羅是誰(shuí)?Robert Monroe， founder of the Monroe Mind Research Institute in Virginia， began studying altered states of consciousness in 1958. At that time， Monroe was a succesful businessman， having graduated from Ohio State University with a degree in engineering， and a second one in journalism. As an executive of a radio station， Monroe led a busy and normal life. That same year Monroe began studying what happens to consciousness while the body is asleep. His first experiments consisted of listening to tapes that contained various types and combinations of sounds. He researched out of body experiences (oobes) until his own death. In his 3 books (Journey Out of Body， Journeys Beyond the Universe， and The Ultimate Journey)， Monroe shares what he has found after years of researching， studying， and experimenting using most often his own experiences as reference and/or basis for his observations. His notes are very sober and clear， and he manages to transmit clear， impartial， reporter type descriptions. His narrations are consistent and well organized， and his writings slowly go into details about life， death， and much， much more. (subjects presented in his second and third books are not discussed in this paper)羅勃特門(mén)羅是維吉尼亞州門(mén)羅心智研究學(xué)會(huì)的創(chuàng)辦人，他在1958年開(kāi)始研究意識(shí)的變易狀態(tài)。當(dāng)時(shí)，門(mén)羅是一個(gè)成功的商人，他畢業(yè)于俄亥俄州立大學(xué)，獲得工程學(xué)士學(xué)位和新聞學(xué)士學(xué)位。門(mén)羅身為廣播電臺(tái)的主管，過(guò)著忙碌而平常的生活。同年，門(mén)羅開(kāi)始研究身體入睡時(shí)的意識(shí)狀況。他的第一個(gè)實(shí)驗(yàn)是聽(tīng)包含各種類型和組合的聲音。他從此一直致力于脫體經(jīng)驗(yàn)(oobes)的研究，直到他去世為止。在他的三本著作(脫體之旅、世外之旅、終極之旅)中，門(mén)羅介紹了他多年來(lái)的研究、探索和實(shí)驗(yàn)的發(fā)現(xiàn)，大多以他親身經(jīng)歷作為他觀察的參考和基礎(chǔ)。他的筆記非常嚴(yán)肅、清晰，他力求準(zhǔn)確、公正和“記者”式的表述。他的敘述前后一致、組織良好，他的作品逐漸對(duì)生命、死亡和其他更多問(wèn)題作了詳盡的探究。(本文對(duì)他的第二、第三本書(shū)的內(nèi)容不作討論。)In his first book， Monroe describes an oobe as， 1. A person perceives part of the environment that cannot be perceived by the physical body 2. The person is fully aware that this is not a dream state (Journeys Out of Body， pg. 8). That is， all of the subjects critical faculties are normal， and they bear full consciousness of his/herself and of the environment. He points out that not only have oobes been reported all over the world， coming from different ethnic and social backgrounds， but that most of our ideas concerning life， death， souls， rebirth， and so on， resulted from experiencing oobes. The difficulty in studying the out of body phenomenon arises out of the fact that it is usually very spontaneous. Few people manage to repeat them， and even fewer have any sort of control over out of body states. Nonetheless， Monroe set out to scrutinize such states， dedicating much of himself to understanding the process behind an out of body experience (and consequently， understanding himself). A great part of his books consists of notes taken immediately after he would awaken from his experiences， and definite conclusions， though few， are present.在他的第一本書(shū)中，門(mén)羅把脫體經(jīng)驗(yàn)描述為：“1. 一個(gè)人感知到不能被肉身感知到的環(huán)境的一部份。2. 他完全知道這不是夢(mèng)”(脫體之旅第8頁(yè))。就是說(shuō)，所有當(dāng)事人的判斷力都是正常的，他們具有對(duì)他/她自己和環(huán)境的完整意識(shí)。他指出，不僅世界各地都有脫體經(jīng)驗(yàn)的報(bào)道，它們來(lái)自不同的人種和社會(huì)背景，而且我們大部分有關(guān)生命、死亡、靈魂、再生等觀念都來(lái)源于脫體經(jīng)驗(yàn)。研究脫體經(jīng)驗(yàn)現(xiàn)象的困難之處在于實(shí)際上它通常都是非常自發(fā)的。幾乎無(wú)人能成功地重復(fù)它們，甚至更沒(méi)有人能對(duì)脫體狀態(tài)加以任何控制。然而，門(mén)羅開(kāi)始對(duì)這種狀態(tài)進(jìn)行細(xì)察，他致力于了解脫體經(jīng)驗(yàn)背后的過(guò)程(并因而了解自己)。他書(shū)中的大部分內(nèi)容由他的筆記所組成從他的脫體經(jīng)驗(yàn)中醒來(lái)之后，他立刻作記錄以及明確的結(jié)論，盡管他提供的結(jié)論極少。As he began his work， Monroe started experiencing a particular altered state of consciousness. He referred to this state as the second state， the first state being our normal， everday waking attention. This second state includes feelings of vibrations， looseness of the limbs， a sense of being inflated， not to mention a definite change in state of mind. He also began noting he could feel what seemed to be a second body. Since Monroe lacked any sort of mystic， superstitious approaches， he began differentiating between what he called Locale I and Locale II. He was never confortable with the term astral， since its origins are mostly mystic and occult in nature， often involving witchcraft， sorcery， and magic， and this was never Monroes temperament. He had a very western， science oriented mind thus being very analytical and with a keen sense of logic. And so Monroe designated these terms: Locale I is the everday physical world we all perceive， while Locale II is a nonphysical environment. Our physical body is thus our vehicle for Locale I， and the 2nd body the vehicle for Locale II.當(dāng)他開(kāi)始他的研究工作時(shí)，門(mén)羅開(kāi)始經(jīng)歷一種特別的意識(shí)變易狀態(tài)。他把這種狀態(tài)稱作第二狀態(tài)，第一狀態(tài)是我們通常的日常清醒狀態(tài)。這第二種狀態(tài)包括振動(dòng)感、四肢的放松、膨脹感，當(dāng)然還包括頭腦狀態(tài)的明確改變。他也開(kāi)始注意到，他會(huì)感覺(jué)到一個(gè)像是第二身體的東西。由于門(mén)羅缺乏任何神秘的和迷信的方法，他開(kāi)始區(qū)分他所謂的現(xiàn)場(chǎng)I 和現(xiàn)場(chǎng)II。他對(duì)星體（astral）一詞始終覺(jué)得不舒服，因?yàn)樗钠鹪幢举|(zhì)上大多是神秘主義的和超自然的，常常包括巫術(shù)、法術(shù)、魔術(shù)，這并不是門(mén)羅的性格。他具有真正的西方的、科學(xué)的頭腦，因而非常注重分析，并具有非常敏銳的邏輯感。因此門(mén)羅對(duì)這些術(shù)語(yǔ)的定義是：現(xiàn)場(chǎng)I是我們所感知的全部物質(zhì)世界，而現(xiàn)場(chǎng)II是一個(gè)非物質(zhì)的環(huán)境。我們的肉身因而是我們?cè)诂F(xiàn)場(chǎng)I 的“載體”，我們的第二身體則是現(xiàn)場(chǎng)II的載體。THE SECOND BODY 第二身體Through the first book characteristics of the second body become more apparent. Through his experiences and through observations of others experiences， it becomes clear that there are some limitations imposed over the this body. Though at first glance it might seem have no substance， the second body does posses some weight and is thus subject to gravity. This can be observed by uncountable reports of how the limbs sink when seperating. The second body also has an extremely low density. It can easily go through physical walls， objects， or other solid structures. Monroe describes， for example， that though some resistance might at first be found when putting an arm through a wall， when force is applied (this is not a force resulting from muscles)， the vibratory tension is broken， and the second body goes right through. This revealed that it does not affect the structure or solidity of whatever it is going through， neither is its own integrity affected. It is much as if they are in different vibratory rates， different phases.在第一本書(shū)中，對(duì)第二身體的特點(diǎn)的描述比較明顯。很顯然，根據(jù)對(duì)他和其他人的經(jīng)驗(yàn)的觀察，這個(gè)身體存在著某些限制。雖然乍一看，它表面上是非物質(zhì)的，但第二身體確實(shí)具有一些重量，因而受地心引力的吸引。從無(wú)數(shù)有關(guān)脫體時(shí)身體下沉的報(bào)告中可以看出這一點(diǎn)。第二身體也有極低的密度。它能輕易地穿過(guò)堅(jiān)固的墻壁、物體或其他固體結(jié)構(gòu)。例如，門(mén)羅描述道，當(dāng)把一只手臂伸入一堵墻時(shí)，在用力時(shí)(并非來(lái)自肌肉的力量)，盡管一開(kāi)始會(huì)感到一些阻力，“振動(dòng)的緊張狀態(tài)”就被打破，第二身體就穿墻而過(guò)。這表明，它并不影響它穿過(guò)的物體的結(jié)構(gòu)或牢固性，它自己的整體性也不受影響。這非常像它們是在不同的振動(dòng)頻率中，不同的“相”中。Another characteristic of the second body is that it is visible under some circumstances， and so Monroe concludes it must thus possess some ability to radiate or reflect light. While in Locale II， the second body radiates a sort of glow (which can vary from person to person). Furthermore， Monroe also affirms that there are states in which a person in full waking consciousness can see the second body， but he is not certain what such state(s) might be.第二身體的另一特性是在某些情形中它是看得見(jiàn)的，因此門(mén)羅得出結(jié)論，它一定擁有某種輻射或反射光的能力。在現(xiàn)場(chǎng)II 時(shí)，第二身體放射一種光(這因人而異)。此外，門(mén)羅也斷言，一個(gè)人在一種完全清醒的意識(shí)狀態(tài)中能看見(jiàn)第二身體，但他并不確定這是什么樣的狀態(tài)。The sense of touch is also present in the second body， and it operates much in the same way as it does in the physical body. All parts of the second body are sensitive to touch， and when a nonphysical hand touches something， it feels exactly as when a physical hand does it. But different than the physical body， the second body is very malleable and has great flexibility and capacity for stretching. Most often during oobes， if the mind does not determine a specific body format， the human form is taken， most likely due to some automatic， habitual thought process. In essence though， the second body is a true shapeshifter. It is not restrained into one shape. It has the ability to mold and shape in different ways.第二身體也有觸覺(jué)，它的觸摸方式與肉身的極為一致。第二身體的所有部份都對(duì)觸摸有感覺(jué)。當(dāng)一只非肉身的手觸摸某物時(shí)，感覺(jué)和肉身的手觸摸時(shí)完全一樣。但和肉身不同的是，第二身體有很好的延展性，有極大的彈性和伸展性。在脫體經(jīng)驗(yàn)期間，如果意識(shí)并未選擇一個(gè)特定的形象，大多數(shù)人常常就會(huì)采用人的形象，這是由于習(xí)慣性思維在運(yùn)作。但是根本而言，第二身體是真正的變形人。它并不局限于某一形象。它有能力以不同方式塑造形象。Many observations were made concerning a cord that seems to connect the two bodies， one of them being that communication travels both ways. By means of this cord information is exchanged between the physical body and the second body (which holds consciousness during an oobe)， and between the second body and the physical body. This seems to be how oobers get indications that they should return， perhaps due to some body discomfort， or due to something that is around the physical body. This means that if anything were to try and enter your body while you were out oobeing， immediately your cord would snap you back. This cord is much like a saftey system. It is commonly described as being silver in color， and is extremely flexible， being able to stretch indefinately.門(mén)羅對(duì)似乎連接兩個(gè)身體的帶子作了許多觀察，其中之一是，雙向交流經(jīng)由它進(jìn)行。經(jīng)由這根帶子，信息在肉身和第二身體(在脫體經(jīng)驗(yàn)期間依然保有意識(shí))之間交換。似乎脫體者就是以此獲得他們何時(shí)應(yīng)返回的指示的，或是由于身體不適，或是由于肉身周圍的情況。這就意謂著，當(dāng)你處在脫體經(jīng)驗(yàn)期間，如果“什么東西”試圖進(jìn)入你的身體時(shí)，你的帶子會(huì)立即把你拉回來(lái)。帶子非常象一個(gè)安全系統(tǒng)。它通常被描述為銀色的，并極富柔韌性，能夠無(wú)限伸展。When dealing with movement， the second body does not quite move in the same manner as in the physical. It is not bound to the ground， and is not directly affected by physical objects. This results in major changes in movement patterns. You dont need to open the door to leave a room. Rather， you simply think of moving out， and through the door you go. It is the force of thought that is in control. The second body is willed into motion. That is to say it does not move by coordinating some mechanical procedure between muscles， bones， and tendons. It does not move my means of muscular tension. The mind the second bodys muscles. The second body can therefore easily fly， spin， roll， twist， stretch， bend， bounce. Imagine how this brings about a great feeling of freedom and liberty which is rather restricted in our physical bodies.在運(yùn)動(dòng)時(shí)，第二身體并不像肉身一樣運(yùn)動(dòng)。它不受地面的約束，也不受物體的直接影響。這造成運(yùn)動(dòng)方式的重大改變。你無(wú)需開(kāi)門(mén)離開(kāi)房間。相反，你只要想到出門(mén)，你就穿門(mén)而過(guò)。是思想的力量掌握控制權(quán)。第二身體因“意愿”而運(yùn)動(dòng)。這就是說(shuō)，它并不憑藉肌肉、骨骼和肌腱之間的相互協(xié)調(diào)的機(jī)械程序。它并不通過(guò)肌肉緊張的方式移動(dòng)。意念是第二身體的肌肉。第二身體因此能夠輕易地飛行、旋轉(zhuǎn)、滾動(dòng)、扭曲、伸展、彎曲、彈跳。想像這會(huì)引起多么巨大的自由感和解放感，不像我們處于肉身之中受到那么多的限制。Monroe also suggests that there exists some relationship between the second body， electricity， and electromagnetic fields. In one experience he vividly describes being trapped inside some sort of cage or trap， and he later conlcudes his body (second body) had stood beside a power generator， and had somehow gotten caught in an electromagnetic cage， much like a ghost trap. Though there seems to be a direct relationship between the 2nd body and electromagnetic fields， he cannot offer any conclusive ideas， but does suggest further research since a direct relationship between the nonphysical and electromagnetism seems evident.門(mén)羅也指出，在第二身體、電、和電磁場(chǎng)之間存在著一些關(guān)系。他生動(dòng)地描述了在一次脫體經(jīng)驗(yàn)中，他被困于一些籠子或圈套里，他后來(lái)得出結(jié)論，他的身體(第二身體)是站在一個(gè)發(fā)電機(jī)旁邊，不知何故身陷一個(gè)電磁的籠中，他不能提出任何結(jié)論性的觀點(diǎn)，但他提議作進(jìn)一步的研究，因?yàn)榉俏镔|(zhì)和電磁之間顯然存在著直接的關(guān)系。LOCALE II 現(xiàn)場(chǎng)IISimilar to the second body， Locale II is quite malleable. Locale I can never bring strange unknown happenings. That is， in Locale I we might run into non-intimate events， but ultimately never unknown ones (this means the physical world follows regular patterns regarding energy， matter， motion， acceleration and so on) Locale II， on the other hand， is non-material， and so the laws of motion and matter are remotely related to the physcal world. In his first book， Monroe describes how matter and solidity in Locale II are brought about by one of 3 ways. First， it is created by those who existed within some pattern， and whose patterns persist (automatic). Second， it is a recreation of certain features of Locale I， brought about those who have dwelled in the physical， and which serves to enhance Locale II in some fashion. And finally， it is brought about by some higher order of beings who are more conscious of Locale II than we are， and whose purpose seem to be to stimulate and benefit those that are emerging (Journeys Out of Body pg 66).和第二身體相似，現(xiàn)場(chǎng)II 是相當(dāng)有延展性的。現(xiàn)場(chǎng)I不會(huì)發(fā)生奇怪的未知事件。即，在現(xiàn)場(chǎng)I，我們可能陷入“不熟悉的”事件，但決不會(huì)是未知的事件(這意謂著，物質(zhì)世界遵循與能量、物質(zhì)、運(yùn)動(dòng)、加速度等等有關(guān)的常規(guī)模式)。另一方面，現(xiàn)場(chǎng)II是非物質(zhì)的，因此運(yùn)動(dòng)和事件的法則與物質(zhì)世界遙相關(guān)聯(lián)。在他的第一本書(shū)中，門(mén)羅描述道，現(xiàn)場(chǎng)II的事件和可靠性是由三種方式之一造成的。第一，它是由曾經(jīng)存在于某種模式中的人創(chuàng)造的，他們的模式繼續(xù)存在(自動(dòng)的)。第二，它是第一現(xiàn)場(chǎng)的某些特征的一種再創(chuàng)造，由居住于物質(zhì)世界中的人所造成的，這以某種方式增強(qiáng)了現(xiàn)場(chǎng)II。最后，它由的比我們更有意識(shí)的現(xiàn)場(chǎng)II的更高生命所創(chuàng)造，他們的目的似乎是要刺激并有益于正在出現(xiàn)的事件(脫體之旅p.66)According to Monroe， a basic law of Locale II is that it is a state of being where thought is the primary driving force behind existence. It is the primordial force that propels us forward. It is a vital creative force that manipulates energy， groups matter into specific formats， and provides channels for communication and perception. What you think is what you are (Journeys Out of Body pg 68). Within Locale II frontiers are unknown. It contains a depth and dimension that are incomprehensible to the finite conscious mind. It contains Heaven. It contains Hell. It is timeless， not in the sense that it lacks a past/present/future， but in the sense that it lacks any cyclic divisions. All 3 exist together， in the NOW. It is the natural place for the body to be in. Consequently it is inhabited by entities with various levels of intelligence and evolution.門(mén)羅認(rèn)為，現(xiàn)場(chǎng)II的基本法則是，它是一種存在狀態(tài)，在其中“思想”是存在背后的主要驅(qū)動(dòng)力。它是推動(dòng)我們前進(jìn)的原動(dòng)力。它是操縱能量、將物質(zhì)聚合成特定的形式的重要的創(chuàng)造性的力量，并提供交流和知覺(jué)的渠道。你是你所思(脫體之旅p 68)。在現(xiàn)場(chǎng)II，邊界是未知的。對(duì)于有限的有意識(shí)的心智來(lái)說(shuō)，它具有不可理解的深度和維度。它包含天堂。它包含地獄。它是無(wú)時(shí)間的，不是說(shuō)它沒(méi)有過(guò)去、現(xiàn)在、未來(lái)，而是它沒(méi)有任何的循環(huán)區(qū)分。所有三者都同時(shí)存在于現(xiàn)在。它是第二身體的老家。因此，這里居住著具有不同智力和進(jìn)化水平的實(shí)體。Furthermore， Locale II is composed of our most profound desires and fears. No sort of conditioning or inhibition will work. While in Locale II， one cannot pretend， suppress， or hide. Emotions that are so carefully repressed in the physical are released full force while one is in Locale II. It comes up with crushing force and must be overcome if a certain level of awareness is to be achieved. In essence， someone who is somewhat lucid during an oobe， but who has little or no control over their emotions and desires， they will act and behave much like a psychotic person behaves in the physical world.此外，現(xiàn)場(chǎng)II是由我們的極深的欲望和恐懼組成的。任何調(diào)節(jié)和抑制都不起作用。在現(xiàn)場(chǎng)II時(shí)，一個(gè)人不能假裝、壓抑、或隱藏。當(dāng)一個(gè)人在現(xiàn)場(chǎng)II時(shí)，在物質(zhì)世界被如此小心壓抑的情感會(huì)被釋放出全部力量。它帶著壓倒性的力量出現(xiàn)，如果要獲得某一層面的知覺(jué)，就必須加以克服。基本上，處于脫體經(jīng)驗(yàn)中的人多少是清醒的，但他們對(duì)自己的情感和欲望幾乎或根本無(wú)法控制，他們的舉動(dòng)和物質(zhì)世界里的精神病患者非常相似。ATTAINING THE OUT OF BODY EXPERIENCE 獲得脫體經(jīng)驗(yàn)Reaching the 2nd body and achieving an oobe would require Monroe to go through certain stages. These can be described as 3 basic steps which are described in his first book: 1. relaxation， 2. vibrational state， and 3. seperation. Relaxation is the first step. One deliberately instills it both physically and mentally. One has to be able to fully relax and disconnect from the world in order to begin feeling the more subtle realities. There are quite a few different methods to attain relaxation. Self hypnosis， counting backwards， visualizations， and mantras are but a few of the methods available.門(mén)羅進(jìn)入第二身體、并獲得脫體經(jīng)驗(yàn)要通過(guò)若干個(gè)階段。在他的第一本書(shū)中，被描述為三個(gè)基本步驟：1.放松，2.振動(dòng)狀態(tài)，3.分離。放松是第一步。一個(gè)人故意在生理上和心理上放松。一個(gè)人必須能夠完全放松，并與世界“分離”，以開(kāi)始感覺(jué)更微細(xì)的現(xiàn)實(shí)。有相當(dāng)多的不同的放松的方法。自我催眠、倒計(jì)數(shù)、觀想、和念咒只是其中少數(shù)可行的方法。The main idea behind relaxing is to keep the mind alert and awake while the body goes to sleep. The mind will keep on focusing on something while the body falls asleep. It is much like being in the frontier of being awake and being asleep. At first this can cause some apprehension， impatience， and discomfort. But with practice one learns to maintain this state. Once it is achieved， the focusing ceases and the mind goes into a neutral state. It becomes strictly an observer， and it no longer is connected to the physical body.放松背后的主要觀念是在身體入睡后保持頭腦的警覺(jué)。當(dāng)身體睡著后，頭腦會(huì)繼續(xù)集中在某件事上。這非常像是在清醒和睡眠的交界處。一開(kāi)始，這可能會(huì)產(chǎn)生一些害怕、急躁、和不適。但通過(guò)練習(xí)，一個(gè)人會(huì)學(xué)會(huì)保持這種狀態(tài)。一旦做到了，注意力就停止了，頭腦就進(jìn)入一種“中性”的狀態(tài)。它確實(shí)成了一個(gè)觀察者，不再和肉身“相連”。At this point two things most likely begin happening. High pitched sounds and vibrations most often begin appearing. At first， this can result in panic attacks. Fears always interfere and must thus be overcome. Sooner or later one realizes that the physical body is not receiving an electric shock， and that no physical damage is being done. According to Monroe， after one becomes accustomed to this uncomfortable state it actually becomes very pleasing and soothing.這時(shí)，有兩件事很有可能會(huì)發(fā)生。常常是尖利的聲音和振動(dòng)開(kāi)始出現(xiàn)。一開(kāi)始，這會(huì)引起驚恐。恐懼會(huì)妨礙脫體經(jīng)驗(yàn)的發(fā)生，所以必須加以克服。他遲早會(huì)認(rèn)識(shí)到肉身并沒(méi)有受到電擊，身體也沒(méi)有受傷。門(mén)羅認(rèn)為，在他熟悉了這種不舒服的狀態(tài)后，它實(shí)際上會(huì)變得使人感到非常愉快和安慰。The intensity and frequency of the vibrations can vary. But it is consistently reported in pre-oobe experiences. It is rather as if the 2nd body is warming up. Monroe himself recommends that one try manipulating the vibrations. Moving them around the body， increasing the frequency， carrying them from the head down to the toe， and so on all can help achieve an oobe. Most of all， one should aim to getting used to them， so that any doubts and fears can be removed and replaced by a sense of control and well-being. As mentioned before， vibrations almost always precede a seperation of bodies. It is also an effective means of circulating energy， and activating energy centers.振動(dòng)的強(qiáng)度和頻率會(huì)不一樣。但人們都說(shuō)它總是出現(xiàn)在脫體經(jīng)驗(yàn)之前。它更像是第二身體在“熱身”。門(mén)羅自己推薦，一個(gè)人要去嘗試操縱振動(dòng)。讓振動(dòng)在身體各處移動(dòng)、加快頻率、將振動(dòng)從頭頂移到腳趾，等等，這都能有助于獲得脫體經(jīng)驗(yàn)。最重要的是，一個(gè)人的目標(biāo)應(yīng)該是熟悉振動(dòng)感，這樣任何疑慮和害怕都可以去除，取而代之的是控制感和良好感。如前所述，振動(dòng)幾乎總是出現(xiàn)在身體分離之前。它也是能量流通、激活能量中心的一種有效方法。Once the vibrational state has become more familiar， the process of seperation begins taking place. It is important to note that a strict control must be kept over the mind at this point. Either no thoughts should be present， or instead， one single focused thought occupies the mind. A simple thought of fear， or a thought of the physical body can instantly bring one back to the physical. Similarly， it is through thoughts that seperation can be manipulated. Most often limbs begin seperating first. Hands and arms (second body) will move sideways， often slowly falling towards the floor. Here it is possible to feel with the hands. Slowly one can begin moving the arms around， touching， feeling， and experimenting putting a hand through the floor， for instance. There are several ways to seperate the body. Commanding yourself to float up， stand up， roll over， slide downwards towards the feet are a few. As no