Teachings of a B’on Sorceress, The Ancient Powers

163 Pages·2016·1.05 MB·English

by  M.G. Hawking

Teachings of a B’on Sorceress
The Ancient Powers
From the Himalayan Journals and Field Notes of M.G. Hawking
— A Presentation of Wisdom Masters Press —
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COVER ART: Sorceric illustration symbolizing the “Seven in One,” the seven principles or
energy centers of physically embodied life, explained as follows:
“The individual person is conscious awareness; the body is a concentration of energy. Within
the energy system perceived as the body there are seven centers that draw that energy from
Universal Substance. Each center transforms the energy drawn through it by giving it a certain
quality. The quality given reflects the purpose of the center; the purpose of each center is to
provide one aspect of a complete individualized consciousness, the experience of a total
person.
“...our wisdom system approaches the centers differently than the traditional Indus Valley
system. We consider each center to be equally important, for without them all a person would
not exist. We do not consider the higher centers to be sacred and the lower to be profane—that
is religion, not knowledge. We can see the lower centers as most developed in ordinary people;
their higher centers appear underdeveloped and this accounts for unawareness and random,
ineffectual thoughts and behaviors. Development of the higher centers is essential, for through
them comes the energy needed for expanded awareness and all-embracing command of the
physical world. When properly developed, they form a triad of great power.”
—Mani Choejor, B’on Sorceress of the Zhang Zhung tradition
This volume is protected under the laws of the United States of America, the Republic of
Nepal, and the bylaws of the Central Tibetan Administration. Copyright © 2018. Wisdom
Masters Press. wisdommasterspress.com. Additional copyrights under the Berne Copyright
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Convention. All rights reserved worldwide, including the right of reproduction, transmission,
copying, storage, in whole or in part, in any format, digital or print. Reviewers may quote up to
three-hundred words consecutive or otherwise with proper credit provided. Manuscript copies
available for Library, University, and Museum collections. English language edition, V2.3.
68,903 words.
M.G. Hawking Books
‘In The Valley of Supreme Masters’ Book Series
In The Valley of Supreme Masters - Book One - A Chronicle of Power
In The Valley of Supreme Masters - Book Two - A Magic Journey Into the
Infinite
In The Valley of Supreme Masters - Books One & Two - The Complete Set
Companion Volumes
Prophecies of a Himalayan Sage
Ancient Egypt, Extraterrestrial Origins
The Masters Speak, Twenty-Seven Dialogues
Teachings of a B’on Sorceress, The Ancient Powers
Earth’s First Civilization: Antarctica, 55 Million B.C.
A Great Master Speaks, Immense Powers of the Ancients Revealed
Mystic Wisdom of the Masters, The Esoteric Knowledge of Great Adepts
The Illumination, An Enlightenment Story of the Magic of Life and The Light
Quantum Consciousness, Psychokinetic and Extrasensory Powers: A Guide to
Attaining True Paranormal Abilities
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Table of Contents
Preface
About this Book
Sources and Reference Citations
Structure and Organization
- Part II: Prelude -
Introduction
The B’on Monastery and the Abbot
Meeting Mani
The Oracle Temple
Mani’s Request
Chapadu’s Insights
Chapadu Departs
Siddhalaya and Kenji’s Test
Sari’s Insights
The Lamas’ Observations
- Part III: The Teachings -
A Sorcerer’s View of the World
Displays of ‘Non-Ordinary’ Powers
The Essential Concepts
Visualization Practice
Reflections on the Sorceric Teachings
Conclusion
Afterward to U.S. Edition
- Part IV: Source & Associated Material Anthology -
Preface
A Chronicle of Power - Part 1 - Revelations of a Paranormal Kind
A Great Master Speaks, Immense Powers of the Ancients Revealed, circa 1370
B.C.
The Masters Speak, Twenty-Seven Dialogues
Ancient Egypt, Extraterrestrial Origins
- Part V: Supplemental Material -
M.G. Hawking Books - List and Descriptions
About the Author and Contributors
About Wisdom Masters Press
Guide to Individuals Referenced in this Book
Preface
“Underneath all civilization, ancient or modern, moved and still moves a sea of
magic and sorcery. Perhaps they will remain when all the works of our reason
have passed away.” —Will Durant, Ph.D., recipient of the Pulitzer Prize and the
Medal of Freedom
“[O]f the early religion of Tibet, concerning which but very imperfect accounts
are existing, so much is certain, that sorcery was the principle feature of it.” —
H.A. Jäschke, A Tibetan-English Dictionary, London, 1881
Famed British writer Arthur C. Clarke—whose imagination and insight
influenced modern science via works like his classic '2001: A Space Odyssey’—
formulated three prediction-related adages, known as Clarke's three laws, which
are formulated as follows:
Clarke's first law: “When a distinguished scientist states that something is
possible, he is almost certainly right. When he states that something is
impossible, he is almost certainly wrong.”
Clarke's second law: “The only way of discovering the limits of the possible is to
venture a little way past them into the impossible.”
Clarke's third law: “Any sufficiently advanced technology is indistinguishable
from magic.”
Clarke's third law neatly highlights the dilemma faced by anyone—from a
technologically advanced culture or otherwise—who is confronted by what is
generally, in the contemporary Western context, considered to be inexplicable,
beyond the limits of the possible, and therefore “impossible.”
That said, I will straightaway take this opportunity to point out that this book
narrates experiences with a rare and unique individual which were wholly
inexplicable in the ordinary sense. These ‘non-ordinary’ events demonstrated the
ability of that individual to psychokinetically manipulate physical “reality” in a
manner that is not ordinarily accepted in the Western world as part of the field
of human activity, and could therefore be considered impossible. Nonetheless,
such psychokinetic events occurred, as unmistakably witnessed by myself and
my companions on many, many occasions.
The purpose of this book is to illustrate those ‘non-ordinary’ events and fully
explore the knowledge that made them possible. As a result, this book is not for
everyone, nor was it intended to be. Knowledge, like a magnificent sunrise, is a
state of consciousness that varies with its viewer. Yet experience has proven that
many readers will find the knowledge revealed in this book inspires them,
enlightens them, and resonates within them. This is perfectly natural—truth
seems always a reincarnation or echo, since truth remains the same through a
thousand generations—truth is timeless, only doubt is new.
As Schopenhauer sagely and concisely observed, “All truth passes through three
stages. First, it is ridiculed. Second, it is violently opposed. Third, it is accepted
as being self-evident.” This book, then, is written for those who, for the sake of
greater knowledge, are willing to venture beyond what currently seems possible
or explicable.
B’on was the religion prevalent in Tibet long prior to the arrival of Buddhism
and, in its transcendentalism, was much like Taoism. The Tibetans have called
their country Bo for thousands of years, sometimes adding Khawajen, “Land of
the Snows.” It was not until around the eighth-century A.D. that Lamaism—
which may be loosely defined as Tantric Buddhism—took firm root in Tibet. A
century earlier it had entered Tibet from Nepal, land of the Buddha Siddhārtha
Gautama's ancestors, through the Tibetan King Srvong-Tsan-Gampo's marriage
to a daughter of the royal family of Nepal, and from China, by the King's
marriage to a princess of the Chinese Imperial Family. Under the influence of his
two Buddhist wives—one can only imagine—he accepted Buddhism, and made
it the state religion.
The exact nature of original B’on is difficult to determine, since early academic
descriptions of it are from the Buddhist perspective and intended to discredit it.
After the first diffusion of Buddhism into Tibet in the eighth-century, B’on was
persecuted under Tibet’s Buddhist rulers, but it survived and became more
organized at the time of the second diffusion of Buddhism in the eleventh-
century.
Modern B’on, at least externally, appears similar to Tibetan Buddhism. It is a
matter of controversy whether B’on influenced Tibetan Buddhism or the other
way around. Those who assert the latter are far from being “neutral” or
“objective”—the methods used by historians, philologists, and anthropologists
are inevitably socially conditioned and conformed to the recent traditions of the
dominant religion, in this case Buddhism. “The very ink with which history is
written is merely fluid prejudice.” —Mark Twain
According to their own legends and surviving esoteric traditions, we are told that
B’on was founded in 16,000 B.C. (Yungdrung Bön, according to the B’on-po),
by the earliest known Buddha-like master, Tonpa Shenrab Miwoche. Much like
Siddhārtha Gautama, our most recent historical Buddha (circa 563-483 B.C.),
Shenrab renounced his life as a prince of the royal family to become a monk.
Over a period of “many years,” he gained access to ancient secret knowledge
that had been imparted, recorded, and hidden away by an entity referred to as
“Gekhoe.” With that knowledge Shenrab achieved enlightenment and
“otherworldly powers,” then later composed a comprehensive body of teachings
to instruct qualified seekers on the means and techniques of attaining the most
elevated wisdom and power.
References found in the B’on theogony relate that Gekhoe was “king of the
gods” of the ancient kingdom of Zhang Zhung, having arrived from the
“heavens” before the dawn of civilization. The B’on theogony recounts how this
occurred: From the emptiness of space a “resplendent jeweled egg” descended to
earth through the agency of “lha of bright light.” Then, while “radiating brilliant
hues on father mountain and mother lake,” the resplendent jeweled egg opened.
From this magical egg arose Gekhoe, to become the sovereign “god” of the
realm. Thereafter, “in the sky there appeared brilliant lights, melodious sounds in
space, and many other wonderful occurrences.”
Whatever its origin, B’on incorporated elements similar to Tantra long before
and apart from the influence of Buddhism. Tantra is far too complex to explain
here, but one should not doubt its deeply shamanic character of spiritism and
magic. The rarest form of esoteric B’on contains huge amounts of arcane and
elemental magic, in keeping with its view of the cosmos as a psycho-physical
unity, able to be manipulated in heightened states of awareness through
clandestine techniques and practices.
The ancient B’on historical traditions relate that the original doctrine taught by
Tonpa Shenrab Miwoche was the ‘Four Portals and the Treasury,’ as follows:
• Portal One - ‘White Water’ (chab dkar), which relates the esoteric concepts of
the true, underlying nature of reality, the principles of consciousness, and the
nature of ultimate being;
• Portal Two - ‘Black Water’ (chab nag), which contains technical narratives
regarding the techniques of sorcery and magical practices;
• Portal Three - ‘Land of Phan’ ('phan yul), which codifies strict rules regarding
the use of sorcery in manipulating physical reality and related philosophical and
ethical expositions;
• Portal Four - ‘Divine Guide’ (dpon gsas), which enshrines and protects the
esoteric teachings and reminds that, by tradition, they are protected by
surveillant beings, and finally;
• ‘The Treasury’ (mtho thog), which serves as an anthology of the primary
salient items of the ‘Four Portals’ body of knowledge.
These deeply esoteric teachings are founded on a clear premise: “The Universe
is but a mirage which exists in the mind, springs from it, is controlled by it, and
sinks into it.” (From the opening Stanza of Portal One, ‘White Water’)
To understand this remarkable concept in a modern scientific context, we must
consider the studies in theoretical physics which have opened so many stunning
new vistas into the true nature of what we perceive as “reality.” What we see
through the window of quantum physics is utterly unlike our conventional world,
simply because we humans are like the people in Plato's cave whose
simply because we humans are like the people in Plato's cave whose
imaginations are chained by the five ordinary senses and prejudice, and who can
see only shadowy representations of the real.
Richard Feynman, one of the most distinguished physicists of the twentieth
century and winner of the Nobel Prize for his work on quantum electrodynamics,
put it this way: “The difficulty really is psychological and exists in the perpetual
torment that results from saying to yourself, ‘But how can it be like that?’ which
is a reflection of an uncontrolled but utterly vain desire to see it in terms of
something familiar. Do not keep saying to yourself, ‘But how can it be like that?’
because you will get into a blind alley from which nobody has yet escaped.
Nobody knows how it can be like that.” —Richard Feynman, Nobel Laureate
Be like what? Consider for a moment these insights:
“As a man who has devoted his whole life to the most clear-headed science, to
the study of matter, I can tell you as a result of my research about atoms this
much: There is no matter as such. All matter originates and exists only by virtue
of the existence of consciousness. The mind is the matrix of all matter. I regard
consciousness as fundamental. I regard matter as derivative from consciousness.
Everything that we talk about, everything that we regard as existing, postulates
consciousness.” —Max Planck, originator of Quantum Mechanics, Nobel
Laureate and close associate of Albert Einstein
“The universe does not exist ‘out there,’ independent of us. We are inescapably
involved in bringing about that which appears to be happening. We are not only
observers. We are participators.” —Legendary Physicist John Wheeler
“Consciousness cannot be accounted for in physical terms, for consciousness is
absolutely fundamental. It cannot be accounted for in terms of anything else.
Quantum physics reveals a basic oneness of the universe. Multiplicity is only
apparent; in truth, there is only one mind.” —Erwin Schrödinger, Nobel
Laureate
“To us, the only acceptable point of view appears to be the one that recognizes
both sides of reality—the quantitative and the qualitative, the physical and the
psychical—as compatible with each other, and can embrace them
simultaneously. It would be most satisfactory of all if physis and psyche (matter
and mind) could be seen as complementary aspects of precisely the same
reality.” —Wolfgang Pauli, Nobel Laureate, recipient of the Lorentz Medal, the
Matteucci Medal, and the Max Planck Medal
“The atoms or elementary particles themselves are not real; they form a world