Kritik am Buch „The Shadow Of The Dalai Lama ... - Neues von Shi De

Bon – Dharmapala (Yeshe Walmo)
Just like the Indian Buddhist gurus at a later time, the first Bonpos were brought into the country (in
the sixth century, probably from Persia). They brought with them a marked doctrine of light unknown
in Tibet, which is reminiscent of the Amitabha cult. They worshipped Shen Rab, a supernatural being
who exhibits many of the criteria of an Avalokiteshvara, as a messianic savior. The Bon also believed
in the existence of an inaccessible mythical kingdom, Olmolungring, which shares essential traits with
Shambhala. The doctrine of emanation was likewise as familiar to them as a well-organized
priesthood. They were even well versed in tantric practices and other yoga doctrines. The Tibetan
lama Namkhai Norbu suspected that the famous Dzogchen meditation practice, through which
enlightenment can be reached directly without intermediary stages, could be traced back to them.
Both religions (that of the Buddhists and that of the Bonpos) worship the swastika as a cult symbol,
but the widespread belief that the Bon followers only used the left-armed “evil” hooked cross and the
Buddhist Tantrics the right-armed “good” one as a symbol is untrue.
Since the Bon religion was able to continue to exist following the Buddhization of the Land of Snows
(since the seventh century) despite extreme persecution, the historians have until now assumed that it
took on many Buddhist elements so as to protect itself from pursuit. This is sure to have been the case
here and there. But, it is becoming ever clearer on the basis of newly discovered documents that the
original Bon cult possessed “Buddhist” elements from the outset, indeed, some important authors —