“A truly disembodied perceiver would have no spatial location, or, to put it differently, the alarm clock can only appear the way it does to an embodied perceiver. There is no purely intellectual point of view and there is no view from nowhere, there is only an embodied point of view.” — Dan Zahavi

This idea is one of the gravest mistakes of many thinkers who obviously have never had an out-of-body experience (OBE). I had an OBE during my near-death experience in 1997, and, although I was completely “detached” from my body, I, consciousness, had a series of definite spatial locations and spatial movements before I “entered” my body again. How was that even possible? The truth is that the world is an intersubjective mental construct whose individual phenomenal sectors are constituted by individual transcendental subjects harmonized by a nexus of transcendental intersubjectivity, whereas space is how transcendental (inter)subjectivity constitutes certain phenomena — as spatially extended and located, — and hence whether or not transcendental subject “appropriates” (as Yogācāra thinkers would say) a particular phenomemon “body”, it constitutes a spatiotemporal world of phenomena always having a particular “here and now” central point of experience of its own constantly altering phenomenal projections. As for the “movement”, it is nothing but the change of spatiotemporal perspectives of phenomenal experience: it is not my transcendental subject that “moves” in the midst of constituted/projected phenomena but phenomena alter in a way for which my transcendental subjectivity constitutes the sense/meaning “my movement”; in other words, I, transcendental subject, am always “here and now”, whereas my phenomenal projections alter in a way that makes me think “I move”.