I used to travel somewhat often, started in teens spontaneously, practiced it actively at points in mid to late 20's to early 30's, haven't played with it much in a while, though sometimes do spontaneously for no particularly obvious reason, this now something on the order of once every 2 years or so... It has a certain appeal, granted, but it would also sometimes leave me feeling somewhat ungrounded and otherworldly afterwards. What about it calls to you at this particular point in life?
Regardless of whether the movement was felt or actual physical movement, still very likely A&P. That is also the classic stage of spontaneous OBE/Traveling, as well as interest in it.
Regarding my period of interest in AF, it is not so straightforward as all of that, nor would I have ever classified myself as being desireless. Where did I say I was desireless? As to AF, there are so many axes of development, so many things to spend time paying attention to, so many neural channels to strengthen in various ways, so many interesting ways we can continue tweak the mind. People make it out as if there is just this one thing and if we get that then that is all we need or could ever wish to accomplish or explore: it is a extremely naive notion, one that I hope becomes less pervasive as the world of meditation gets more mature and sophisticated and ancient models that promote very simplistic and hyper-reductionist views of development fade in favor of those with much more range, nuance, bredth, and realism, and that Package Models, those that say that if you develop this very specific axis of development that you will always automatically acquire these other things, will fade in favor of models that are not so rigid and out of touch with the wide range of what can happen to individual practitioners.
I personally spent a long time hitting one very specific set of emphases, that of the Three Characteristics, very hard. I also had a talent for not getting all caught in my psychological and emotional stuff and just taking reality and the illusion of duality apart layer upon layer regardless of the other costs of doing so. It was in some ways a very narrow practice aimed at one very specific target, and in that it was successful. I saw in the emphases of AF, emphases you can also find elsewhere, BTW, an opportunity to counterbalance some of the residual side effects of the way I had gone about things and the things I hadn't paid that much attention to at all. This is a normal thing to do.
Beware ever adopting some model that due to pride, labels, dogma, theory, or abstract concept deprives you of the benefits of pursuing other areas of development and emphases that might help to round things out. Realize that by expressing disappointment for people exploring areas that from your limited vantage point are not appealing, you will help to create a subtle or overt culture which will dissude people from doing similarly. I am relatively comfortable mixing things up, drawing from lots of sources, being open about the good and bad in my practice, and the like, but plenty aren't.
Now, if someone said here, "I am now exploring smoking crack and
embalming fluid as my primary path," I could understand your skepticism.
However, if someone was really bugged by a seasoned practitioner who has evaluated their own practice and said, "I am really carefully exploring the delights of the sensate world and this is counterbalancing the residual effects of my years of relentless focus on the subtle points of fundamental suffering, as well as exploring more of my feeling life because I neglected aspects of that for years to help focus on other trainings," that being bugged is harder to understand and would seem a misplaced worry. What about those specific things bugs you at this point and what does that say about your models and practice? Help me understand that comment better. I am really glad that my criteria for exploring various reasonable emphases in practice do not include your stamp of approval, or anyone's stamp of approval, actually, except my own.
It is so interesting the things people hook onto and get upset about. Why did you not get upset at other things I have done that might produce skepticism in a fervent Buddhist, such as drinking Ayahuasca in Peru or pursuing Ceremonial Magick, or going to medical school rather than becoming a monk (not worried I might have died on April 27th, 2002 after attaining to arahatship on April 20th, 2003, as the dogma says?), or being married, or playing music, or dancing, or all sorts of other things that a very traditional Buddhist might look down their nose at? I really hope those things don't bug you also, as, were I to keep listing, the things you might be bugged about in my life would probably be very long.
Further, those reading the fine print rather than the advertising will realize that "the state of desirelessness" (if that is what you personally wish to use as your primary label for the elimination of the perceptual illusion of duality, stability, will, observer, etc.) involves things like pain, frustration, hunger, sleepiness, sickness, and the like, as any careful reading of things like the lives of the Buddha and his skilled retenue will reveal quite easily, actually. It is really too bad that the Vinaya is not more readily available in electronic format, as it contains lots of fun reading about problems in the Sangha and in their personal lives, but in the readily available sections of the Pali Canon you can find all sorts of great stories that clearly illustrate that there are zillions of other things to work on and take care of even if the perceptual illusion of duality is gone.
One could easily extraploate from assumptions such as the notion of the relentless bliss of desirelessness and then ask preposterous questions like why you would feed yourself, or why you would bother to bathe, or why you would pay your bills, or why you would to all sorts of other reasonable things that help promote relative happiness and well-being in the face of that theoretical torrent of bliss. Life is more complex than that, and happiness has many aspects, both ultimate and relative. It is amazing how many times you have to reitterate the basics, but here goes again:
There are Three Trainings, Morality, Concentration and Wisdom, these being the divisions of the Noble Eightfold Path. Each is designed to support the others, true, but each is also designed to eliminate various forms of suffering.
Training in Morality, meaning skillful living in all its forms, is designed to eliminate those forms of suffering that come from unskillful living, and they are many, and to promote the happiness that comes from skillful living, which is so vast a topic as to be essentially uncircumscribable. It is a field of work that has many aspects that no amount of skill in the other two trainings will compensate for a lack of work on Morality, such as feeding yourself, unless you believe in breathairians, in which case you would still have to breathe... ;)
Training in Concentration, meaning the jhanas, is designed to eliminate those forms of suffering that come from not having that refuge as an option, as well as to promote the happiness that comes from jhana. To get all traditional about it, the Buddha praised those who were "Liberated Both Ways," meaning that they had eliminated duality and also had access to the jhanas and Nirodha Samapatti. Why would he bother to praise them if simply landing the end of fundamental ignorance was enough? Why would the Buddha himself bother with jhana? Oh, yes, he got really bad headaches, really bad back pain, and also apparently liked them.
Training in Wisdom, that of right view and right understanding, is designed to eliminate that very specific yet generic form of suffering that comes from the illusion of a continuous, permanent formed self and the numerous complex perceptual, emotional and paradigmatic problems it creates and to produce that happiness that comes from understanding. However, that happiness doesn't negate the need for the other forms of happiness.
You should check out my book, MCTB, where I talk about that very early on in Part I in precise detail. Or, you can try reading the Pali Canon, as you will find the same thing there, or try just practicing the various practices available in the Three Trainings, or some similar formulation from some other mature and broad tradition to see how this all fits together and how working on various aspects of our life and mind can improve our lives.