Relevant bibliographies by topics / Bon (Tibetan religion)

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Reports

Academic literature on the topic 'Bon (Tibetan religion)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Bon (Tibetan religion)"

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Shustova, Alla M. "The view of Yu.N. Roerich on the Bon religion in Tibet." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2023): 212. http://dx.doi.org/10.31857/s086919080027511-9.

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The theme of the Bon religion in Russian Oriental studies still remains insufficiently studied. This is due both to the complexity of the Bon doctrine itself, and to the peculiarities of the development of Russian Tibetology, which was persecuted in the Soviet era. The scientific heritage of Yu.N. Roerich (1902-1960), the Tibetologist and historian of the East, has been little studied. His study of the Tibetan Bon religion is an indisputable contribution to the development of scientific studies of the Ancient Tibet. In Tibetology, the study of Bon is mainly concentrated on reformed Bon, which, in historical interaction with Buddhism, largely adopted its terminology and cult practice. There are relatively few works devoted to the original form of Bon, and the problem is often simplified in them, reducing Bon to shamanism. Roerich considered the Bon as a primordial Tibetan religion, based upon a deep philosophical doctrine of its own. This allowed Bon not only to survive thousand years, but also to adapt to Buddhism that came to Tibet, transforming eventually into one of the schools of Tibetan Buddhism. He proved the connection of the Bon religion with the Geser Epic, as well as with the megalithic culture of Tibet. He described and analyzed the discovery of megaliths, similar to European ones, found in Tibet by the Central Asian expedition of his father N.K. Roerich. An undoubted breakthrough in the study of the Bon religion was Roerich's pioneering description of the Sharugon Bon monastery, as well as the study of its library.
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Zhao, Yu, Yan Cheng, and Moran Zhang. "A study on the Bon religious apparel." Journal of Textile Engineering & Fashion Technology 10, no. 4 (June 28, 2024): 143–44. http://dx.doi.org/10.15406/jteft.2024.10.00380.

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Bon religion, an ancient faith of the Tibetan people, manifests its rich cultural heritage through distinctive religious apparel. However, Bon religious apparel due to its scattered distribution and limited records, still remains insufficiently researched. In order to provide a comprehensive analysis of the Bon religious apparel and enhance the understanding of Chinese Bon culture, this study explores the color, pattern, and style in Bon religious apparel, revealing its deep correlation to Tibetan history, traditions, and society. Through substantial research, this study has concluded that Bon religious apparel mainly employs five classic colors, each representing fundamental elements and spiritual values; the patterns, including types of geometrics, animals and plants reflect Bon’s spiritual criteria and societal norms; Styles like the lotus Hat and three-pointed hat signify historical evolution and cultural integration of Bon religion.
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Ramble, Charles. "The Assimilation of Astrology in the Tibetan Bon Religion." Extrême-Orient, Extrême-Occident, no. 35 (May 1, 2013): 199–232. http://dx.doi.org/10.4000/extremeorient.288.

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Yarovikova, V. A. "Influence of bon religion on the formation of tibetan buddhism (VII–XI centuries ad)." Ethnography of Altai and Adjacent Territories 10 (2020): 89–91. http://dx.doi.org/10.37386/2687-0592-2020-10-89-91.

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The article is devoted to the study of the religious systems of Tibet — bon and buddhism. Bon is presented in the study not as a primitive religion of worshiping the forces of nature, but as a developed religious system that rivaled buddhism, but subsequently mutually enriched it. And buddhism, in turn, organically absorbing the religious system of bon, had a great influence on the formation of many regional forms of buddhism of the peoples of Central Asia. In the presented material, quite clearly, based on the particularities of the pantheon system, the peculiarity of cult practices and ritual objects shows the symbiosis of buddhism and bon.
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Chaoul, M. A. "Magical Movement (ʾPhrul ʾKhor): Ancient Tibetan Yogic Practices from the Bon Religion and their Migration into Contemporary Medical Settings." Asian Medicine 3, no. 1 (October 16, 2007): 130–55. http://dx.doi.org/10.1163/157342107x207245.

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Magical movement is a distinctive Tibetan yogic practice in which breath and concentration of the mind are integrated as crucial components in conjunction with particular body movements. Present in all five spiritual traditions of Tibet—though more prevalent in some than in others–it has been part of Tibetan spiritual training since at least the tenth century CE. This report describes some varieties of magical movement, and goes on to examine their application within conventional biomedical settings. In particular, a pilot study of the method's utility in stress-reduction among cancer patients is considered.
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Berounský, Daniel. "Bird Offerings in the Old Tibetan Myths of the Nyen Collection (Gnyan ’bum)." Archiv orientální 84, no. 3 (December 16, 2016): 527–59. http://dx.doi.org/10.47979/aror.j.84.3.527-559.

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The article introduces a corpus of Tibetan texts containing apparently old Tibetan myths on the Nyen (gnyan); beings representing the natural environment. The myths mostly narrate their conflicts with the original people, which are eventually resolved by ritual means. These texts are known as the Nyen Collections (Gnyan ’bum). Three examples of them are currently known and references from the Tibetan chronicles of the Bon religion speak about the rediscovery of some of its versions in western Tibet prior to 1017. The content, nevertheless, points to eastern Tibet as the place of origin of the core items of these texts. These texts represent a certain mythopoetic lore stemming from oral tradition, which might well be related to the traditions of the Naxi people in the Sichuan province of the PRC, as well as to some surviving traditions in eastern Bhutan and Arunachal Pradesh, as recently described. Extracts from the myths dealing with birds are presented in translation and paraphrase. These myths use their own specific poetic register and manifest an extraordinary veneration of birds. The other aspect of this veneration is the evident tradition of offering birds up to the Nyen. This is in sharp contrast with the orthodox Indo-Buddhist world-view, which does not ascribe any specific value to the animal realm.
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Wandejia (Ban De Skyabs). "Chanting Ancestors’ Names." Inner Asia 25, no. 2 (November 17, 2023): 303–25. http://dx.doi.org/10.1163/22105018-02502024.

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Abstract Ancestral genealogies convey significance not only for individual life experience but also for the collective memory of an ethnic group. Some Tibetans, who call themselves ‘Prommi’ in Muli and elsewhere in Sichuan, have an inherited text known as the ‘Funeral Genealogy’ relating to the Ldong paternal lineage within their group; it is written in archaic Tibetan and presents the historical memory and culture of the Prommi people. Through a discussion of the funerary text’s locale, oral and archaic writing characteristics, this paper explains the special understanding of the ‘Ldong’ clan ancestors of the Prommi people as well as their views, as found in the Bon religion, on the origin of things, the origin of life (with a ternary view of divinities, humans and demons), life after death, the concept of clans and the family’s historical memory of the father–son connection in the ancestral genealogy. This will provide new historical and cultural data for studying groups sometimes referred to as ‘ancient Qiang’.
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Zhang, Chunfeng, and Jianjun Zhu. "The Scripture on the Five Emperors in the Five Directions: Evidence of the Spread of Taoism Amongst the Naxi." SAGE Open 13, no. 1 (January 2023): 215824402311531. http://dx.doi.org/10.1177/21582440231153125.

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As residents of the Sino-Tibetan borderlands, the Naxi people have their own native religion, which manifests a mixture of indigenous beliefs with Tibetan Bon and Buddhism. A pictographic Scripture on the Five Emperors in the Five Directions discovered in Lijiang reveals in detail for the first time the influence of Chinese Taoism on the Naxi manuscripts. By analyzing the manuscript and the related religious rituals, it is proved that the prototype of the main figure in the manuscript comes from the Taoist classic of TaiShang DongYuan Zhao ZhuTianLongWang WeiMiao ShangPin 太上洞淵召諸天龍王微妙上品and its narrative is derived mainly from “LingBao WuDi GuanJiang Hao靈寶五帝官將號,” of the TaiShang LingBao WuFuXu太上洞玄靈寶五符序. It is also the only Naxi manuscript published to date that shows Han Chinese dragon worship among the Naxi people, though the detailed narrations are not identical to those in Chinese or Tibetan sources.
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Goralski, Maciej Magura. "The Ancient, Prebuddhist, Tibetan Bon Religion as a Form of Compassionate Spirituality in Tune With Nature." Dialogue and Universalism 17, no. 1 (2007): 81–93. http://dx.doi.org/10.5840/du2007171/272.

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Krieglstein, Werner. "The Ancient, Prebuddhist, Tibetan Bon Religion as a Form of Compassionate Spirituality in Tune With Nature, a Comment." Dialogue and Universalism 17, no. 1 (2007): 95–96. http://dx.doi.org/10.5840/du2007171/273.

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Dissertations / Theses on the topic "Bon (Tibetan religion)"

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Arizaga, Mara Lisa. "Can we say prayers in our own language? The Transmission of Tibetan Bon Religious Practices to the West." Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP039.

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Cette thèse a pour but de réaliser un examen approfondi de la religion Yungdrung Bon (ci-après dénommée "Bon") à la lumière de la globalisation. Elle explore les dynamiques en cours dans la transmission et la réception du Bon en Occident, en offrant un nouveau point de vue sur l'expansion des traditions religieuses tibétaines en Occident, ainsi qu’un panorama de l'histoire moderne du Bon. Afin de mieux appréhender la spécificité du Bon contemporain en Occident, il faut d'abord prendre du recul et examiner l'histoire de l'expansion de Bon en l'Occident, ainsi que le contexte dans lequel cette propagation s'est produite. Pour cela, la thèse retracera le processus par lequel Bon s'est globalisé en examinant sa transmission dans les sociétés occidentales, les principaux acteurs qui ont facilité cette transmission, et la manière dont les Occidentaux eux-mêmes le reçoivent et l'adaptent. De nombreuses informations ont été recueillies lors d'entretiens, qui ont ensuite été analysés de manière qualitative par le biais d’une méthode de théorisation ancrée afin d’en tirer les thèmes principaux. La recherche a porté en particulier sur Shenten Dargye Ling, le principal centre Bon en Occident, situé à Blou, en France, où l'on peut régulièrement observer par quelles manières le "Bon moderne" s’adapte à la fois à des adeptes définissant le Bon comme une tradition "scientifique" et "non-spirituelle" et à des dévots ne négligeant pas nécessairement les pratiques magiques, rituelles et dévotionnelles en tant que "bagage culturel", preuves que les significations des symboles, des pratiques et des interprétations religieuses ne sont pas rigides, mais fluides et multiples. Shenten est analysé non seulement comme un espace déterritorialisé, mais aussi comme un lieu tibétain/occidental reterritorialisé, dans lequel le Bon est implanté dans un nouveau milieu géographique, social et culturel, suivant un processus de transplantation qui entraîne des adaptations et des transformations multiples, certains éléments comme la pratique Dzogchen ou la méditation étant mieux retenus que d'autres. Le Bon, dans sa dimension globale, opère dans un contexte où les forces qui créent des changements dans la tradition coexistent avec d'autres forces qui permettent la préservation de la tradition, parfois en tension, parfois en parallèle. Cette thèse explore donc les processus d'expansion, d'adaptation et d'intégration d'une religion particulière comme conséquence de et en relation avec la mondialisation
This thesis aims to provide an in-depth examination of the Yungdrung Bon religion (hereinafter referred to as “Bon”) in light of globalization. It seeks to explore the dynamics taking place in the transmission and reception of Yungdrung Bon in the West, providing a new viewpoint on the expansion of Tibetan religious traditions into the West and a comprehensive picture of the modern history of the Yungdrung Bon religion. Addressing the specificity of contemporary Bon in the West requires first taking a step back and looking at the history of Bon’s expansion into the West as well as the context within which this propagation occurred. Thus, the thesis will trace the process by which Bon became global by looking in chronological terms at the transmission of Bon into Western societies, the main characters who facilitated this transmission, and how Westerners themselves are receiving and adapting Bon. Significant data was gathered through interviews, which where then analysed using a qualitative grounded theory methodology to distill main themes. The research focused particularly on Shenten Dargye Ling, the main Yungdrung Bon center in the West located in Blou, France, where one can witness regularly how “modern Bon” accommodates followers who define Bon as a “scientific” and “nonritualistic” tradition as well as devotional practitioners, who do not necessarily disregard magical, ritualistic and devotional practices as “cultural baggage,” indicating that the meanings of religious symbols, practices and interpretations of these are not rigid but fluid and multifaceted. Shenten is analyzed not only as a deterritorialized space, but also a reterritorialized Tibetan/Western place, where Bon is being implanted in a new geographical, social, and cultural milieu, in a transplantation process that results in adaptations and multidirectional transformations, where certain elements—such as Dzogchen practice and meditation—are better retained than others. Bon, in its global dimension, operates in a context where forces that are creating changes in the tradition coexist with other forces that are enabling the preservation of the tradition, sometimes in tension and sometimes in parallel. Therefore, this thesis explores the expansion, adaptation, and integration processes of a particular religion as a consequence of and in relation to globalization
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DesJardins, J. F. Marc. "A preliminary field-report on the Bön community of the Songpan area of North Sichuan /." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68082.

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The following essay is the result of approximately two years of research and fieldwork on the Bon religious community of the Songpan Prefecture in the Sichuan Province, People's Republic of China. The research was carried on between September 1991 to Spring 1993. The candidate uses translations of Tibetan Bon historical texts and information provided during field work by Bonpos informants to summarize the view of the Bonpos and contrast it with the historical data available in Western writings to establish a provisional definition of Bon. Translations from a Chinese historical report on the major events of Tibetan religion in Songpan from the period preceding Liberation to today's situation follow with descriptions of Bon monastic settlements and places of pilgrimage. A summary description of the major Bon religious and meditative practices with references to their corpus of ritual manuals and main commentaries used by monks and hermits then conclude the exposition of modern Bon religion as it is presently practiced in Songpan.
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Smith, Alexander. "lDe’u ‘phrul, the manifestation of knowledge : ethnophilological studies in Tibetan divination with particular emphasis upon a common form of Bon lithomancy." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE4092/document.

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Bien que j’envisage de couvrir une variété de pratiques divinatoires, je me concentre surtout dans ma thèse sur un type particulier de divination par les pierres pratiquée par les Bonpos tibétains. Cette forme de divination, parfois traduite par « Manifestation de Connaissance » (lde’u ’phrul), possède une tradition textuelle presque vierge qui, d’après les histoires Bon, remonte au 11ème siècle. En plus de terrains effectués en divers lieux de l’Himachal Pradesh et de l’Uttaranchal Pradesh, ma présentation du lde’u ’phrul est enrichie de la traduction de plusieurs manuscrits sur la lithomancie encore jamais étudiés. Je me concentre notamment sur le sMra seng rdel mo gsal ba’i me long, composé par Kun grol grags pa, un œcuméniste et historien du 18ème siècle. Certains points de ce texte sont comparés à deux commentaires plus tardifs traitant de la lithomancie : (1) le Ma sangs ’phrul gyi rdel mo mngon shes rno gsal gyi sgron me, écrit par Slob dpon mKhas grub Lung rtogs rgya mtsho, premier précepteur du monastère de Yung drung gLing au Tibet Central ; et le (2) sMra seng ’phrul gyi rdel mo mngon shes gsal ba’i sgron po, version datant du 19ème siècle d’un gter ma censé avoir été découvert au 11ème siècle par le « découvreur de trésors » (gter ston) Khro tshang ’brug lha. Lors de l’utilisation de ces matériaux, j’adopte une approche herméneutique large, qui ne restreint pas la critique au manuscrit étudié mais cherche à incorporer les performances contemporaines de lde’u ’phrul, et en particulier la perspective unique du devin sur sa performance
Though I intend to survey a variety of divination practices, my thesis focuses upon a particular type of pebble divination performed by Tibetan Bonpos. This form of divination, which is known as "Manifestation of Knowledge" (lde'u 'phrul), possesses a nearly unstudied textual tradition that, according to Bon histories, originates in the eleventh century. In addition to fieldwork conducted in various locations in Himachal Pradesh and Uttaranchal Pradesh, my discussion of lde' u 'phrul is supplemented by the translation of a number of previously unstudied lithomantic manuscripts. Chiefly, I focus upon the sMra seng rdel mo gsal ba'i me long, written by the 18th century ecumenicist and historian Kun grol grags pa. Certain aspects of this work will also be read against two later commentaries on the subject of lithomancy: (1) the Ma sangs 'phrul gyi rdel mo mngon shes rno gsal gyi sgron me, written by Slob dpon mKhas grub Lung rtogs rgya mtsho, the first preceptor of Yung drung gLing Monastery in Central Tibet; and (2) the sMra seng 'phrul gyi rdel mo mngon shes gsal ba'i sgron po, a 19th century witness of an alleged 11th century gter ma discovery attributed to the Bon "treasure revealer" (gter ston) Khro tshang 'brug lha. In using these materials, I adopt a broad view of hermeneutics, which does not restrict criticism to the manuscripts that I study, but also seeks to incorporate the contemporary performance of lDe'u 'phrul and, in particular, the diviner's unique perspective on the performance of divination into my textual critique
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Nan, Ying. "Modernity, tourism and the geographies of religious change in a Bon region of Tibet." Thesis, University of Leeds, 2014. http://etheses.whiterose.ac.uk/8284/.

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This thesis investigates the processes of religious change in a Tibetan region of China that has experienced relative economic prosperity stemming from a government-led tourism initiative. This research challenges and complements the traditional research on religious change which is based on quantitative analysis and macro-scale statistics and generally lacks in-depth and systemic empirical examination of the reasons and process in diverse (particularly non-western) contexts. It adopts a spatially-sensitive qualitative approach to researching religious change, focusing on both micro- and meso-scales, as well as institutional and non-institutional forms of religion. This research has used a case study approach, focusing on Jiuzhaigou with some contextual comparisons being provided by additional empirical research in nearby Anbei. Ethnographic methods including participant observation and in-depth interview with both laypeople and monks have been adopted for generating in-depth and meaningful data. In specific, it addresses the issues of religious change from three angles to reveal its complexity and nuances. Firstly, it looks at the changing religious landscape with a special focus on the shifting balance between institutional and non-institutional forms of religious expression. It argues that alongside dramatic political, economic, social and cultural changes in contemporary Tibet, religious change presents a shift toward non-institutional expression of religion. Secondly, it explores the changing geographies of the intergenerational transmission of religion by focusing on laypeople and the spaces of home and school. It argues that religious practices and religious belief are not equally and uniformly transmitted intergenerationally. Thirdly, it examines the changing imaginative geographies of religion and religious ‘authenticity’ with a particular focus on monks’ religious identities. It argues that the state othering process actually contributes to Tibetans’ religious and ethnic awareness, by reinforcing Tibetans’ difference from the Han and their ethnic identity, rather than homogenising ethnic minorities.
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Harris-Birtill, Rosemary. "Mitchell's mandalas : mapping David Mitchell's textual universe." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/12255.

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This study uses the Tibetan mandala, a Buddhist meditation aid and sacred artform, as a secular critical model by which to analyse the complete fictions of author David Mitchell. Discussing his novels, short stories and libretti, this study maps the author's fictions as an interconnected world-system whose re-evaluation of secular belief in galvanising compassionate ethical action is revealed by a critical comparison with the mandala's methods of world-building. Using the mandala as an interpretive tool to critique the author's Buddhist influences, this thesis reads the mandala as a metaphysical map, a fitting medium for mapping the author's ethical worldview. The introduction evaluates critical structures already suggested to describe the author's worlds, and introduces the mandala as an alternative which more fully addresses Mitchell's fictional terrain. Chapter I investigates the mandala's cartographic properties, mapping Mitchell's short stories as integral islandic narratives within his fictional world which, combined, re-evaluate the role of secular belief in galvanising positive ethical action. Chapter II discusses the Tibetan sand mandala in diaspora as a form of performance when created for unfamiliar audiences, reading its cross-cultural deployment in parallel with the regenerative approaches to tragedy in the author's libretti Wake and Sunken Garden. Chapter III identifies Mitchell's use of reincarnation as a form of non-linear temporality that advocates future-facing ethical action in the face of humanitarian crises, reading the reincarnated Marinus as a form of secular bodhisattva. Chapter IV deconstructs the mandala to address its theoretical limitations, identifying the panopticon as its sinister counterpart, and analysing its effects in number9dream. Chapter V shifts this study's use of the mandala from interpretive tool to emerging category, identifying the transferrable traits that form the emerging category of mandalic literature within other post-secular contemporary fictions, discussing works by Michael Ondaatje, Ali Smith, Yann Martel, Will Self, and Margaret Atwood.
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Piper, Robert Kent Piper Robert Kent. "Looking back to point zero : reverence for the unknown /." 2005. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR11939.

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Thesis (M.A.)--York University, 2005. Graduate Programme in Musicology.
Typescript. Title on accompanying compact disc: Reverence...thesis. Includes bibliographical references (leaves 47-48). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR11939
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Books on the topic "Bon (Tibetan religion)"

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Kuznet︠s︡ov, B. I. Bon i mazdaizm. Sankt-Peterburg: Evrazii︠a︡, 2001.

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Namdak, Tenzin, and Yasuhiko Nagano. Mandalas of the Bon Religion. Delhi: Saujanya Publications, 2002.

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Norbu, Namkhai. Drung, deu, and Bön: Narrations, symbolic languages, and the Bön traditions in ancient Tibet. Dharamsala, Dist. Kangra, H.P., India: Library of Tibetan Works and Archives, 1995.

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editor, Daojicairang, ed. Bon gyi gso rig bstan bcos: Zang zu ben jiao yi dian. [Lanzhou]: Kan-suʼu rig-gnas dpe-skrun-khang, 2014.

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Wangyal, Tenzin. The Tibetan yogas of dream and sleep. Ithaca, NY: Snow Lion Publications, 1998.

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Nicolazzi, Michael Albrecht. Mönche, Geister und Schamanen: Die Bön-Religion Tibets. Solothurn: Walter, 1995.

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Gyaltsen, Karmay Samten, and Watt Jeff, eds. Bon, the magic word: The indiginous religion of Tibet. New York: RMA(Rubin Museum of Art), 2007.

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G, Karrmay Samten, and Watt Jeff, eds. Bon, the magic word: The indiginous religion of Tibet. New York: Rubin Museum of Art, 2007.

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Samuel, Geoffrey. Introducing Tibetan Buddhism. New York: Routledge, 2012.

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ʼGro-ʼdul-gliṅ-pa, Hūṃ-chen. Khro rgyal dregs pa kun ʼdul and Hūṃ chen sñiṅ gi thig leʼi skor: Texts of the New Bon (Bon Gsar) tradition from the revelations of the Sixth Kun-grol-grags-pa Hūṃ-chen ʼGro-ʼdul-gliṅ-pa (1901-1956). Dehra Dun, U.P: Trinley Jamtsho, 1985.

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Book chapters on the topic "Bon (Tibetan religion)"

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Tso, Bendi, Marnyi Gyatso, Naljor Tsering, and Mark Turin. "Introduction / སྔོན་གླེང་གི་གཏམ། / 导论." In World Oral Literature Series, 1–168. Cambridge, UK: Open Book Publishers, 2023. http://dx.doi.org/10.11647/obp.0312.01.

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Shépa is an encyclopaedic collection of antiphonal songs that have been practiced by the Choné people, a Tibetan subgroup residing in Gansu Province of northwest China, for centuries. This collection details Tibetan cosmology, geography, history, social customs, and cultural-religious objects, among other themes. It also contains cultural elements from neighbouring civilisations that were adopted by Tibetans. The content and performative styles of Shépa overlap with other forms of Tibetan oral tradition from northern Amdo to the southern Himalayas. Shépa also has a long-standing and entangled relationship with Tibetan literature, blurring the boundaries between orality and textuality and resisting strict demarcation. Currently, the performance and transmission of Shépa face new challenges and opportunities in the context of intangible cultural heritage preservation. For the Choné people as well as for broader Tibetan society, Shépa constitutes a repository of Indigenous, Bon, and Buddhist knowledge.
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Ryavec, Karl E. "A Regional Systems Approach to the Origin and Spread of the Bon Religion of Tibet." In The Formation of Regional Religious Systems in Greater China, 213–35. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214847-16.

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"3 The Bon Religion: Contested Assertions." In When Tibetan Meditation Goes Global, 25–36. De Gruyter, 2022. http://dx.doi.org/10.1515/9783110758870-003.

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Xu, Duoduo. "Tibetan Elements in Dongba and Daba Spirits’ Names." In Onomastics in Interaction With Other Branches of Science. Volume 3. Proceedings of the 27th International Congress of Onomastic Sciences General and Applied Onomastics. Literary Onomastics. Chrematonomastics. Reports. Jagiellonian University Press, 2023. http://dx.doi.org/10.4467/k7478.47/22.23.17746.

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Dongbaism and Dabaism are indigenous religions of the Moso people, who live on the cultural border between Han and Tibetan traditions in Southwest China. Besides their original cultural foundations, it is possible to notice Tibetan elements introduced into Dongbaism and Dabaism. The present study aims at an etymological analysis of the names of five representative symbols of Dongba and Daba doctrines, including: Tonpa Shenrab, Yung-Drung, Purzzee Samei, Haishee Bamei, and Garuda. Through the analysis of morphological structures, the author explains the assimilation of Tibetan linguistic elements in Dongba and Daba cultures and depicts the differences between the two branches of the Moso people’s religious traditions. Through an etymological interpretation of some local spirits’ names, the present research reconstructs the roots of local folklore beliefs in the light of a broader context. This philological work unveils the origin of the figures of mythical deities – and of their names – believed by local people to be the first Dongba/Daba priests from the Bon religion and suggests the possibility of a pan-ethnic belief in more remote times. This research also analyses the multiple linguistic layers in the different forms for Garuda, which reveal their ancestral links to the extinct Zhang-Zhung civilization.
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Cozort, Daniel. "The Making of the Western Lama." In Buddhism in the Modern World, 221–48. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195146974.003.0010.

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Abstract Tibetan Buddhism was virtually unknown outside of its Himalayan stronghold before the Chinese occupation of Tibet, which precipitated an exodus eventually numbering more than 100,000, including most of its prominent lamas. Almost immediately, Westerners began to1 find their ways to India and Nepal, to establish relationships with these teachers, and to invite them to travel and live in the West. In little more than forty years, this little known branch of the world’s quietest major religion has reached around the globe to establish a presence in nearly every major city and area of the West. Hundreds of thousands of Westerners are now involved in some way with Tibetan Buddhism, and while it may or may not eventually become a major religion in the West, it has become clear that there is only one major barrier to its further expansion: the emergence of a cadre of Western-born teachers. Even if there were enough qualiWed Tibetan teachers who were willing to live in the West (and there are not, given the rapid expansion of Tibetan Buddhism), there are many reasons that reliance on Tibetan teachers alone would impede the development of Tibetan Buddhism there. Tibetan lamas need Wnancial support that is beyond the means of many smaller Buddhist centers. They have their own problems dealing with life in a foreign place where they are often isolated from other Tibetans and by the language barrier.
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"The Bon religion." In Religions Of Tibet, 229–64. Routledge, 2012. http://dx.doi.org/10.4324/9780203039427-11.

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Kvaerne, Per. "Foreword." In Tibet: Bon Religion, IX. BRILL, 1985. http://dx.doi.org/10.1163/9789004666672_002.

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Kvaerne, Per. "The Setting." In Tibet: Bon Religion, 11–12. BRILL, 1985. http://dx.doi.org/10.1163/9789004666672_007.

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Kvaerne, Per. "Plates I-XLVIII." In Tibet: Bon Religion, 35–84. BRILL, 1985. http://dx.doi.org/10.1163/9789004666672_010.

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Kvaerne, Per. "Who are the Bonpos?" In Tibet: Bon Religion, 3–5. BRILL, 1985. http://dx.doi.org/10.1163/9789004666672_005.

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Reports on the topic "Bon (Tibetan religion)"

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Editors, Intersections. Everyday Religion and Sustainable Environments in the Himalayas. Intersections, Social Science Research Council, February 2024. http://dx.doi.org/10.35650/int.4046.d.2024.

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This article describes the multi-year effort by the India and China Institute at the New School to study the practice of Hinduism, Buddhism, Jainism, Sikhism, and the indigenous Bon tradition of Tibet by Himalayan populations.
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