For insiders only?

 

I know, it´s the wrong Buddha, so hit me!

I recently read a somewhat obscure article on a topic I know next to nothing about, frankly mostly to kill some time. The subject under consideration is Bon or Bön, a Tibetan religion with strong similarities to Tibetan Buddhism. The article, "The Bonpo Traditions of Dzogchen" is written by Vajranatha, otherwise known as John Myrdhin Reynolds. I previously looked at some of his YouTube content and drew the conclusion that he is a Western convert to Bon and perhaps an apologist for this particular tradition. According to his website, however, Reynolds is initiated into a Tibetan Buddhist sect known as Nyingma, but he is clearly sympathetic to Bon and sees many similarities between the two groups. Since his article ends rather abruptly, I assume it could be the introduction to a book. Perhaps Vajranatha is an apologist for the Bon tradition, trying to pass off its legends as real history, or perhaps previous scholars of related topics were apologists for Tibetan Buddhism! Sorting *that* out presumably takes quite some time and reading...

Some Tibetan legends suggest that Buddhism didn´t come to the land of snow from India, but rather from Uddiyana, a mysterious land northwest of India. Most scholars identify it with the Swat valley in modern Pakistan. Reynolds believes that Uddiyana is a much broader region, encompassing Afghanistan. Bon also claims a non-Indian origin. Originally from "Tazik" in Central Asia, it later entered Uddiyana and Zhang-zhung. Reynolds believes that this could be based on real history. He identifies Zhang-zhung with an ancient kingdom in  western Tibet later conquered by the expanding Tibetan Empire. In Bon legends, the real buddha Tonpa Shenrab appeared in Central Asia 18,000 years ago and his message subsequently spread to Zhang-zhung, which plays an important part in the religion´s mythology. 

While Reynolds doesn´t take this absolutely at face value, he does believe that both Bon and early forms of Tibetan Buddhism (read: Nyingma) could have a Central Asian origin. Buddhism did spread to those regions. Reynolds holds that Buddhism must have syncretized heavily with other traditions, including Shaivism, Manicheanism and native shamanism, in these regions. It was "Tantric" and to a large extent non-monastic. Perhaps this process was somehow connected to the emergence of Mahayana at large. This "Central Asian" form of Buddhism then entered Tibet in the form of Nyingma and Bon. Note that Shiva´s holy mountain Kailash is situated in the territory of the former Zhang-zhung! That the esoteric aspects of Tibetan Buddhism, known as Vajrayana, are heavily indebted to Tantric Shaivism is current scholarly orthodoxy. 

The term "Bon" is somewhat confusing, having two or even three distinct meanings. It usually refers to Yungdrung Bon, the independent but Buddhist-looking Tibetan religion extolling Tonpa Shenrab as their chief revelator. However, it can also refer to the pre-Buddhist shamanistic religion of Tibet, which is demonized by Tibetan Buddhists but regarded as legitimate by Yungdrung Bon. Finally, there is something called New Bon, which seems to be a syncretic blend of Yungdrung Bon and Nyingma. For instance, New Bon venerates Padmasambhava, who is held in high regard by all Tibetan Buddhists and considered to be the founding master of the Nyingma sect. If I understand Reynolds correctly, both Yungdrung Bon and New Bon exist today.  

The author makes a valiant attempt to sort out the various "transmissions" and scriptures associated with Bon (presumably the Yungdrung version). One striking feature is that Bon regards shamanic practices as perfectly valid, albeit "exoteric". The shamanism is strongly dualist, with a sharp dichotomy between good and evil spirits, which I suppose raises questions about Zoroastrian or Manichean influences. The similarities between Bon and Nyingma are obvious. At their esoteric core, both traditions practice the mystical technique known as Dzogchen or the Great Perfection. Both also believe in "termas", hidden "treasure texts" which can be discovered by spiritual masters and in effect constitute a kind of new divine revelations. More direct means of communications such as visions are also accepted. The closeness of the two traditions is further shown by the fact that some masters "discovered" both Bon and Nyingma termas! The shamanic substratum to these traditions is interesting, since Hindu Tantrism for all we know might have a similar one. 

Bon practitioners have evidently been persecuted at various points in Tibetan history, but the current Dalai Lama has recognized Bon as a Tibetan religious school. According to Reynolds, this doesn´t mean that the Dalai Lama regards the Bon-pos as Buddhists, rather he sees them as "Insiders" (apparently a somewhat broader term) as opposed to "Outsiders" (all other religions). However, the article doesn´t really say that much about the current status of Bon. 

Still, perhaps a good introduction (albeit very in-house) to the scholarship of Vajranatha.