Bon

Bon is a significant minority religion found in Tibet and the Himalayan regions.

It is often called Yungdrung Bon by its followers. The relationship between Bon and Tibetan Buddhism is a major subject of debate among scholars. Some researchers, like Geoffrey Samuel, suggest Bon is essentially a variant of Tibetan Buddhism. He notes its many resemblances to the Nyingma school of Buddhism. However, he also observes that Bon preserves ancient, pre-Buddhist elements. Other scholars, such as David Snellgrove, view Bon as a heterodox form of Buddhism. This means it is a belief system that differs from the established or orthodox views.

Followers of the faith are known as Bonpos. They believe their religion originated in a kingdom called Zhangzhung. This kingdom was located around Mount Kailash in the Himalayas. According to Bonpo tradition, the religion moved from Zhangzhung into Tibet. The central figure of the faith is the founder, Tonpa Shenrab Miwo. While no historical sources establish his existence as a fact, he is central to the religion.

He is considered a Buddha who lived long ago. Some texts suggest he was born around 1917 BCE. He is said to have come from a semi-mythical holy land called Olmo Lungring or Tazig.

Tonpa Shenrab is described as having a very significant life story. He is believed to have received teachings from a deity named Shenlha Okar. He was reborn in the human realm to liberate beings from the cycle of rebirth. Tradition says he was born into the Tazig royal family and became a king. He had many wives and children and built many temples. He also performed rituals to spread the teachings of Bon. Like other spiritual figures, he is said to have defeated demons through magical feats. He eventually became a celibate ascetic to defeat a prince of demons. He taught people according to their specific capabilities.

Scholars categorize Bon into several distinct types or stages. The first is Prehistoric Bon, which belonged to the Zhangzhung and Tibetan eras. This ancient system is mostly extinct today. However, some elements survive in Himalayan rituals like soul retrieval or ransom rituals. The second type is Eternal Bon, or Yungdrung Bon. This tradition emerged between the 8th and 11th centuries. It is very similar to Nyingma Buddhism and includes ancient pre-Buddhist elements.

The third type is New Bon, or Bon Sarma. This syncretic movement began in the 14th century in eastern Tibet. It combines elements of Eternal Bon with Tibetan Buddhism.

There are even more specialized versions of the practice. Some people in Bhutan practice Buddhist Bon. This allows them to follow both traditions while keeping Buddhism as the main focus. They may view Shenrab as a previous Buddha. Additionally, the term "bon" is sometimes used for local village priests in the Himalayas. These individuals are often lay ritual specialists who work on a part-time basis. They are not considered part of the formal Bon religion proper. The term has also been linked to the Dongba practices of the Nakhi people. It is also linked to the Hangui religion of the Pumi people.

Bon uses powerful symbols to represent its core ideas. The term Yungdrung refers to a left-facing swastika. This symbol is used in Bon much like the vajra is used in Tibetan Buddhism. It represents eternity and being indestructible. This symbol is the center of the Bonpo flag. The flag also features stripes representing five fundamental elements. These elements are space, fire, air, earth, and water. Together, they represent the totality of creative existence.

The flag serves as a visual representation of all phenomena.

The way the West understands Bon has changed significantly over time. Early studies relied heavily on Buddhist sources. These sources often presented Bon in a negative or adversarial light. Some early scholars characterized the religion as animism or shamanism. These descriptions have been controversial among modern researchers. In the 1960s, scholars began to take Bon more seriously as an independent tradition. This shift was inspired by the work of David Snellgrove. After the Chinese invasion of Tibet in 1950, many Bonpo scholars moved to Europe and North America. This helped spread interest in Bon across the globe. Today, Bonpo centers exist in many cities around the world.