Buryatia Research Papers - Academia.edu (original) (raw)

One of the main aims of this book is to dispel the misconceptions and disinformation that Yungdrung Bön is a kind of Tibetan shamanism using blood sacrifices and black magic which later took on some aspects of Indian Buddhism in a deliberate attempt to appear more ‘Buddhist’. We dismantle this myth from many sides: firstly, by looking into the history and doctrines of Yungdrung Bön itself, which are the teachings of Tönpa Shenrab Miwo, the Central Asian Buddha who – according to traditional Bönpo reckoning – predates the later Indian Buddha Shakyamuni by many thousands of years; secondly, by detailing the differences and similarities between the multiple aspects of various types of Tibetan Bön; thirdly, by methodically comparing Yungdrung Bön’s base, view, path, myths, beliefs, rituals and deities with those of Tibetan Buddhism, Prehistoric Bön in general and Buryatian Bө Murgel in particular. It is my hope that the materials presented here will aid the reader in gaining a better understanding of the true relationship between Yungdrung Bön and Buddhism and thereby contribute to overcoming sectarianism, a serious obstacle for practice and study both among Tibetans and in the West.
The other tradition we shall examine in detail is Bө Murgel of Buryatia. We shall demonstrate that Bө Murgel, sometimes called Tengrism by Russian scholars, is in reality a syncretic tradition embracing several kinds of Prehistoric Bön akin to Tibetan Lha Bön and Düd Bön which, possibly, includes fragments of Yungdrung Bön along with methods from other Siberian spiritual and cultural streams. Because of this rich diversity and the many layers contained within it, and because it is a living tradition related to Tibetan Bön which can still be studied from ‘within’, Buryatian Bө Murgel can play a unique and important role in shedding light on the origins and culture of Bön. Through the comparative study of the views, myths and practical methods of Bө Murgel and what we know about the Prehistoric Bön of Tibet, poorly understood aspects of both belief systems can be further illuminated.
Our examination of living traditions and historical sources will also demonstrate that a prehistoric form, or forms, of Bön was most likely practised by many peoples over many eons in many diverse locations in Eurasia and elsewhere with considerable impact on the development of subsequent belief systems.
As for so-called ‘shamanism’, it is my hope that the detailed exposition covering the initiation process, lives and techniques of Buryatian Bө and Utgan found in this book will help to lift the veil of ignorance surrounding the indispensable qualities needed to become a shaman and the tremendous challenges, responsibilities and suffering this calling entails.
Finally, by making available hitherto unpublished materials and pictures pertaining to both Yungdrung Bön and Bө Murgel, I hope the reader will gain a wider understanding and appreciation of these little known traditions which are in fact an important part of our common world heritage.
In this study, I take an approach which may be somewhat unorthodox for research into comparative religions, namely that of an ‘insider’. That means that, while reference is made to other sources, the main core of presentations on Yungdrung Bön and Bө Murgel is based on traditional texts and information given by adherents to these traditions. This includes matters relating to the origin of the teachings, their history, mythology and so on. Although I am aware that some of the traditional dates – especially as regards Bön – are disputed by some Western and Buddhist scholars, I have chosen to follow the traditional reckoning, following the premise of ‘innocent until proven guilty’: although there is insufficient hard proof to support these ancient dates at present, they cannot be simply discarded outright as there is equally insufficient evidence to disprove traditional chronology. In Chapter XV in particular, I put forward some arguments based on scientific findings and theories which may support the antiquity of the founder of Yungdrung Bön, Tönpa Shenrab Miwo, and his teachings. As regards the study of rituals, in many instances I draw upon my own experiences and observations in both Yungdrung Bön and Bө Murgel which are pinned against materials contained in works of prominent scholars in the fields of Bön and Siberian Shamanism. I have been privileged to work closely with Yongdzin Lopön Tenzin Namdak Rinpoche and with his kind permission have included some lengthy excerpts from edited transcripts of his teachings, as well as interviews and presentations given for the purpose of this publication.
Although I have consulted many knowledgeable scholars and practitioners of both Yungdrung Bön and Bө Murgel in the course of my research, I must point out that the ideas presented in this book and the conclusions I have drawn are my own and do not represent the views of the individual practitioners or informants from Yungdrung Bön, Tibetan Buddhism or Bө Murgel unless otherwise stated. The nature of the field of this research allows for different interpretations depending on the angle from which a topic is observed and which aspects are emphasised. Research is in a state of constant flux and as new facts come to light, assumptions based on outdated information are naturally challenged. I invite readers to keep an open mind and make their own judgement on the materials and views presented here.