refining the Shen, This special training is divided into four major steps: Keeping and Protecting the Shen; Solidifying the Shen; Stabilising and Calming the Shen; and Concentrating, Refining, Focusing, and Strengthening the Shen, described as follows:

1 - Keeping and Protecting the Shen: Only
after regulating the Heart's emotions and the
Mind's intentions can the Shen be watched
over, directed, nursed, and kept in its residence. This is achieved by using the imagination and intention of the conscious mind to direct, nurse, and oversee the Shen. This can be accomplished with the help and support of positive affirmations, used to stabilize the emotions.

2 - Solidifying the Shen: Once the Shen is willingly kept in its residence/ it can be solidified and formed. This is achieved by regulating all thoughts and emotions. Once all thoughts and emotions have been regulated, the mind will then become steady and calm.

3 - Stabilising and Calming the Shen: The Shen must not be allowed to attach itself to any outside emotional distractions. It must be carefully energised, but not excited. Only after the Heart's emotions and Mind's intention are in a state of inner peace can the Shen be calmed and stabilized.

4 - Concentrating, Refining, Focusing, and
Strengthening the Shen: Only after practicing
the foundations of keeping, solidifying, and
stabili zing the Shen can a disciple begin the
level of refining and strengthening his Shen. This is achieved by condensing and focusing the Shen onto a tiny point of light, in order to build, strengthen, and refine its power. One way that a disciple's Qi can be trained to nourish and strengthen his Shen, is through a form of coherent light meditation. This special meditation focuses the projecting the intention of the disciple's Shen onto a small circle of light (generally about the size of a marble or pearl). Through continual practice, the disciple's focus of concentration can be taught to extend either externally onto a specific point outside his body, or internally onto a specific point inside his body. Through this type of focused "coherent light" training, it is possible to build the Shen's strength and refine its power. When focused intention and imagination are placed onto a specific area, the Qi and Shen condense together, forming a more powerful type of energy.

MAINTAINING A POWERFUL SHENGONG

In ancient China, if a Daoist student was to master the skills of Shengong and energetic projection, he or she must first discipline and completely master the Shen Zhi (Acquired Mind). Once the disciple could control the Shen Zhi and easily access his or her Yuan Shen (Original Mind), the next challenge was to acquire, stabilize, and strengthen the Six Transportations of Shen. This was brought about by understanding and avoiding the following excess ive interactions of the senses.

• Excessive Touching: This weakens the priest's ability to "emit energy," causing the projected Qi to diminish or disperse.
• Excessive Thinking: This weakens the priest's
ability to "transfer thoughts," causing the projected thought form to diminish or disperse.
• Excess Talking: This weakens the priest's ability to "read thoughts."
• Excessive Indulgence in Taste: This weakens the priest's ability to "control energetic power."
• Excessive Meekness: This weakens the priest's ability to cultivate and utilize the “power of understanding."
• Scattered Thoughts and Feelings: This weakens the priest's ability to cultivate and utilise the "power of suggestion."
• Excessive Submissiveness: This induces sleep during mental visualization training, weakening the potential and power of the Shengong exercise.

In advanced Shengong training, the Daoist priest must first purify the lower sensory states
(sound, sight, smell, taste, touch, and form) in
order to transform them into the spiritual states of celestial sound, celestial sight, celestial smell, celestial taste, celestial touch, and celestial form”

- Jerry Alan Johnson from his books “Daoist internal alchemy nei gong & wei gong training” and “Daoist magical transformational skills”.

"The Art and Practice of Astral Projection" by Ophiel (1997 edition)

"The Art and Practice of Astral Projection —a practical and useable step-by-step manual on the very complex phenomenon of leaving one's physical body on this plane and travel to others.

Ophiel teaches four systems: the little method, the dream method, the body of light method, and the symbol method. Study this little book and you'll learn:
how to follow the steps of each method to travel to a different plane
how to return to the physical plane at will
how to remember the trip—because you can't incorporate what you learn into life on this plane unless you can remember it

This book imparts knowledge on how to enter and travel through Astral plane in safety, function there, and then return to the physical plane, with a great deal of memory—knowledge of the trip retained in the memory and available for study and research.

Ophiel (Edward Compator Peach, 1904-1988), who lived and worked in San Francisco, was an eclectic teacher and thinker, with an uncanny ability to make esoteric ideas understandable and available to all. Other volumes in his acclaimed Art and Practice series include—Astral Projection, Cabala Magic, Clairvoyance, Occult, and Talismanic Magic."


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Vedic Physics: Towards Unification of Quantum Mechanics and General Relativity
By Keshav Dev Verma

Publisher: MOTILAL BANARSIDASS PUBLISHERS PVT. LTD.

Snapshot of

"Vedic Physics: Towards Unification of Quantum Mechanics and General Relativity" by Keshav Dev Verma

Keshav Dev Verma's "Vedic Physics" is a unique and ambitious endeavor to bridge the gap between ancient Indian wisdom and modern scientific understanding, specifically aiming to unify quantum mechanics and general relativity through the lens of Vedic knowledge.

Key aspects of the book include:
* Interpretation of Vedic Texts: The book attempts to interpret ancient Indian literature, including Vedic hymns and other texts, by defining various symbols, concepts, and terminology to reveal their underlying scientific and cosmological meanings.
* Validation of Vedic Science: While acknowledging Maharsi Dayananda's assertion that the Vedas contain all true sciences, Verma critically examines this claim to test its veracity against scientific principles.
* Sankhya-Patanjala and Vaiseshika-Nyaya Systems: The author primarily focuses on the Sankhya-Patanjala system to explain the cosmic evolution and the physical world. He also incorporates elements from the Vaiseshika-Nyaya system, which elaborates on the methodology and concepts of physics, chemistry, and mechanics.
* Prakriti and its Attributes: Verma systematically interprets Sankhya aphorisms, concluding that the fundamental ground of the manifested world is "Prakriti," characterized by three attributes:
* Sattva: Representing existence or energy at rest.
* Rajas: Indicating efficient energy, characterized by movement and overcoming resistance.
* Tamas: Symbolizing mass or inertia, which resists change.
* Addressing Fundamental Questions: The book delves into fundamental questions of the universe, including the four natural forces, matter and anti-matter, microcosmic (quantum mechanics), and macro-cosmic (general relativity) phenomena, space, and time. It also presents a Vedic theory of creation and dissolution of the universe, offering answers to questions that modern science often struggles with.
* Bridging Ancient and Modern: "Vedic Physics" seeks to establish a framework where modern scientists and researchers of ancient Indian scriptures can explore the Vedic model as a potential, valid, and irrefutable model of reality.
In essence, Keshav Dev Verma's work is a bold attempt to demonstrate the scientific depth embedded in Vedic literature, offering a new perspective on the grand challenge of unifying quantum mechanics and general relativity by drawing insights from ancient Indian philosophical and scientific traditions.

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Encyclopedia of Ancient Deities
The history of the divine is the history of human thought. For as long as men and women have pondered the mysteries of their existence, they have answered their own questions with stories of gods and goddesses. Belief in these deities shaped whole civilizations, yet today many of their names and images lie buried.

The Encyclopedia of Ancient Deities makes those names available to the general reader as well as the scholar. This reference work lists all the known gods through recorded history. Alphabetically arranged entries provide the name of each deity (with alternate spellings), as well as notes on names that may be linguistically or functionally related. The tribe or culture that worshiped the deity is identified, and the god's origins and functions are explained.

An extensive bibliography provides opportunities for further research and an exhaustive index provides access to the entries through virtually all names, forms and kinds of deities.

Book Review: The Key to Theosophy
Published in 1889 by the Ukrainian mystic Helena Petrovna Blavatsky, The Key to Theosophy serves as her attempt to explain the core beliefs of the Theosophical Society (T.S.) in plain language. The short book was written as a dialogue between an enquirer and a Theosophist, a style that brings to mind such classics as Plato’s Socratic dialogues and those of Hermes Trismegistus and his son Tat.
Blavatsky begins with the distinction that theosophy, many thousands of years old, is not to be understood as the “Wisdom of God” but as “Divine Wisdom” such as that possessed by the gods. She traces the origination of the term to Ammonius Saccas’ system of Eclectic Theosophy, founded to “reconcile all religions, sects and nations under a common system of ethics, based on eternal verities.” She quickly acknowledges a major difference between the exoteric and esoteric schools, and asserts that Jesus’ “only intention was to purify the ancient religion.” She offers the four principles of Theosophy as: universal Unity and Causation, Human Solidarity, the Law of Karma, the Law of Reincarnation.
Blavatsky explains the important distinctions between Theosophy and Buddhism, with the esoteric version of the latter containing “the secret knowledge of the ancient Brahmins of the Mahayana school of Northern Buddhism.” Throughout the book, she focuses on the importance of ethics, and warns that once people “see that none of them [the religions] has the whole truth, but that they are complementary, that the complete truth can only be found in the combined views of all.”
Blavatsky next describes the Theosophical understanding of deity, which she states “is the eternal incessantly evolving, not creating, builder of the universe…the ever-becoming.” The human soul is discussed in great detail, and she marks an important distinction between individuality and personality. The septenary constitution of the planet is outlined, with the upper or spiritual being composed of three “principles” or aspects and a lower physical quaternary completing the seven. The earth’s evolution is described, with its chain of globes, rounds, and races, as is mankind’s septenary nature which she equates to the teachings of Plato and Pythagoras. She addresses the after-life states and notes important distinctions between soul and spirit, as well as between kamaloka, devachan and nirvana.
In an effort to standardize the use of Theosophical terms, Blavatsky defines the Higher Self as Atma or spirit, while the Spiritual or Divine Ego is equated to Buddhi or the Spiritual Soul. The Inner or Higher Ego is Manas, the permanent Individuality or the Reincarnating Ego. The Lower or Personal Ego is given as the animal instincts and passions that are associated with lower manas, the Kama-rupa and the physical body. She describes the “complex nature of manas” and explains their place in the allegories of the gospel of St. John.
Reincarnation and karma are treated extensively as “the Ultimate Law of the Universe,” which, though we “do not know what Karma is per se…we do know how it works, and we can define its mode of action with accuracy.” She moves through personal, filial, national, and racial karmas, as well as the problem of evil (theodicy), stating that “Evil is an infraction of the laws of harmony governing the universe, and the penalty thereof must fall upon the violator of that law himself.” She states “The doctrine of karma is that we have made ourselves what we are by former actions, and are building our future eternity by our present actions.”
Blavatsky devotes the final chapters to a discussion of practical Theosophy, which involves a strong sense of character with the “full recognition of equal rights and privileges for all, and without distinction of race, colour, social position, or birth.” She also speaks of a strong sense of duty, but says of politics that Theosophists “carefully avoid them” because “to seek…political reforms before we have affected a reform in human nature, is like putting new

wine into old bottles.” She asserts that it is the duty of every Theosophist to “control and conquer, through the Higher, the lower self; to purify himself inwardly and morally; to fear no one, and nought, save the tribunal of his own conscience.”

Requesting to join the new group. Someone posted some nonsense in the old group, so Telegram took that group down. I will try to reactivate that group, but meanwhile, you can use this group. SORRY 😞 for Inconvenience 🙏🏻

Robert Masters & Jean Houston: Mind Games -- The Guide to Inner Space

Here is the key instruction book to the mind games: exercises of education, ecstasy, entertainment, self-exploration, powerful games of growth. Masters and Houston, both human-potentials researchers of considerable experience and the authors of the 'Varieties of Psychedelic Experience,' describe and instruct the reader-player in the mental exercises they have developed scientifically to alter, explore, and regulate human consciousness. Almost anyone can play. The product of the authors' extensive researches at NY's Foundation for Mind Research, the mind games' message is hopeful: that the powers of the human being are sufficient to deal with the problems that confront us; that man is not something that has to be surpassed, but something yet to be realized.

Mind games is a yoga for the West...one that draws on the findings of contemporary psychological, psychiatric, and other investigations of consciousness and latent capacities and their productive applications. There are no drug-induced practices involved...Mind games can teach anyone to use what the authors call the 'mind-brain system' more effectively; the games can improve sensory perception, magnify or accelerate mental processes, and retrieve forgotten or inhibited faculties.

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