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The Tibetan Bon
religion has its roots in pre-Buddhist religious practices which in
its early phase had similarities with animistic shamanist religious
forms. The Bon religion developed at the same time as Buddhism in
the 7th century. Today Bon forms a structured doctrine.
At different
times in history, the relationship with Buddhism was rather
unfriendly. Adherents of Bon were periodically persecuted and often
had to convert to Buddhism. Thus many emigrated into the hinterland
of Tibet, into the provinces Amdo and Kham as well as the bounder
regions in North Nepal, where they could practice their religion in
relative freedom. In these areas, Buddhists and Bonpo live
peacefully side by side. Today, two Bon monasteries (sMen-ri und
gYung-drung-ling) still exist in central Tibet, yet neither of these
is surrounded by a huge lay community which could support them.
Religious
freedom in Tibet has become very limited since the Chinese
occupation of 1950. Many Tibetans fled into neighbouring countries
and built new centres, particularly in India and Nepal. In this
changed situation a new Tibetan identity developed, solely based on
Buddhism and completely excluding the Bon religion. Only with much
difficulty did the Bonpo manage to create their own religion centre
(named "new Menri") in Dolanji, North West India. Many old
texts from Dolpo were exported to India and printed anew, because
many of the Tibetan texts were destroyed, lost or inaccessible.
After a long struggle with the exiled Tibetan government in
Dharamsala the Bonpo finally managed to speak to the Dalai Lama in
person. In 1978 the Dalai Lama acknowledged the Bon religion as a
school with its own practices after visiting the newly built Bon
monastery in Dolanji. He bestowed on Sangye Tenzing (Lungtok Tempa
Nyima) the significant "throne" title. This title is
usually granted to the highest leaders of Buddhist sects only and
means an important step towards an integration of the Bon community
in the Tibetan exile community.
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