(zur deutschen Version hier klicken…)
The academic discussion about Bön and its origin in respect to Tibetan Buddhism and Tibetan history is a quite complex issue. It takes far more than a short look in a book or a brief internet research to come to any qualified statement about it.
In his dissertation „Mandala of Sounds“ on Tibetan music Ellingson puts this in a nutshell. Even if this was published already quite some years ago it does not lose of it’s relevance with regard to the complexitiy of Bön origins:
„Indeed, Tibetan and Western writers have suggested such diverse origins of Bon as shamanism, Iranian Mithraism (Kuznetsov 1975), Hinduism, Taoism, and even early forms of Buddhism. Both Buddhist and Bon texts describe the arrival of Bon teachers from India, China, Mongolia, central Asia, and Persia, bringing with them practices such as funeral rites […].
[…]
Thus, we have the seeming contradiction that Bon is claimed to be an indigenous Tibetan religion, identified with the name of Tibet itself, while nearly all important Bon practices and teachers are said to come from foreign countries. Viewed as a whole, the problem reduces itself to an absurdity. On the one hand, there is no reason why an indigenous religion would necessarily refuse to import compatible teachings and practices from other traditions. On the other hand, it would be ridiculous to assume that either Tibetan Bon or Tibetan Buddhism was wholly the product of non-Tibetan influences borrowed and adapted by the Tibetan „red-faced barbarians“. The problem of Bon origins is not in itself sterile or absurd; it merely awaits thorough and non-reductionist research.“ [1]
I completely agree with Ellingson especially on the need for „thorough and non-reductionist research“ in order to approach the subject in an appropriate way. Unfortunately within this project it will not be possible to contribute much to the discussion.
Yet I see the risk that the deep wish for appropriateness might lead to the decision of many that it is better to completely leave the issue aside, thus not giving a cultural heritage like Bön the chance to be recognized and acknowledged by others at all.
So what I can do here is to strongly recommend the work of the two most recognized tibetologists who dealt with the subject most profoundly, Per Kværne and David Snellgrove.
For a first but profound impression about what Bön actually is I would like to share a public talk given by Menri Lopön Trinley Nyima Rinpoche at Hofheim am Taunus (Germany), 18th of November 2016. Trinley Nyima Rinpoche is the official „Head teacher“ (slob dpon) at Menri Monastery in Dolanji, India.
I know that from an academic point of view only one perspective on a subject is not enough for what we would call a „thorough“ engagement. This is true on the one hand.
On the other hand, without any question it seems wise first to inquire of the most qualified and directly involved person.
So I would suggest to listen what HE Menri Lopön Trinley Nyima Rinpoche has to share from his knowledge about the origins and foundations of Bön. For further investigation and different writings please see the short bibliography below the video. For a broader discussion on Bön please have a special look on „The Tibetan and Himalayan Library“.
—
[1] Ellingson, Terry Jay (1979): “The mandala of sound: Concepts and Sound Structures in Tibetan Ritual Music.” The University of Wisconsin-Madison.
Talk of H.E. Menri Lopön Trinley Nyima Rinpoche in Hofheim, Germany. 18th of November 2016
For further investigation please see:
academic writings:
For a thorough bibliography in English and Tibetan please see „The Tibetan and Himalayan Library“:
http://www.thlib.org/bibliographies/wiki/bon%20bibliography.html
Translations and comments on original Bön writings (excerpt):
Snellgrove, David L. (Tr. and Ed., 1967): „Nine Ways of Bon: Excerpts from gZi-brjid.“ London Oriental Series. Vol 18. Extracts from „gZi-brjid“.
Lopön Tenzin Namdak; Dixey, Richard (1993): „Heart Drops of Dharmakaya. Dzogchen Practice of the Bön Tradition.“ Snow Lion Publications. Boston, London.
Manusch, Gerd (Hsg.) (2001): „Nyam Gyü. The Experiential Transmission of Drugyalwa Yungdrung. Volume Three. The Ancillary Instructions on the Boundless View.“ Naldjor – Institut for Movement and Tibetan Yoga. Lindau.
Reynolds, John Myrdhin (2011): „The practice of Dzogchen in the Zhang-Zhung Tradition of Tibet. Translations from the ‚The Gyalwa Chaktri of Druchen Gyalwa Yungdrung‘ and ‚The Seven-fold Cycle of the Clear Light‘ “. Vajra Publications. Kathmandu, Nepal.
Publications on practices and views from the Bön tradition by Tenzin Wangyal Rinpoche (excerpt):
„The True Source of Healing.“ Hay House. 2015. United States of America.
„Tibetan Yogas of Body, Speech, and Mind.“ Snow Lion. 2011. Ithaca, New York.
„Tibetan Sound Healing.“ Sounds True. 2006. Boulder, CO
„Healing with Form, Energy and Light. The Five Elements in Tibetan Shamanism, Tantra, and Dzogchen.“ Snow Lion. 2002. Ithaca, NY / Boulder, CO.
„Tibetan Yogas of Dream and Sleep.“ Snow Lion. 1998. Ithaka, New York
My special thanks goes to Birrell Walsh for his kind support, helpful discussion, and proof-reading of the English versions of these texts.