Theos-Talk Archives (February 2005 Message tt00729)

What on earth were we doing in the West when all this was going on. Why is the wisdom from the East, why not any western wisdom, western schools of thought, are we less evolved and were not able to understand the message? I find it very curious that there was nothing between Jesus and HPB for the leaders of the fifth root race.
Cass

christinaleestemaker <christinaleestemaker@yahoo.com> wrote:


A SHORT HISTORICAL OUTLINE OF THE BON RELIGION.
For the ones are interested in the history:

THE ORIGIN OF BON part 1 (Olmo Lungring)

The Bonpo's maintain that Bon originated in the land of Olmo Lungring 
('Ol-mo-lung-ring), a part of a larger country called Tazig (rTag-
gzigs).
'Ol symbolizes the unborn; Mo, the undiminishing; Lung, the prophetic 
words
of Tonpa Shenrab (sTon-pa gShen-rab) the founder of Bon; and Ring, 
his 
everlasting compassion.
Olmo Lungring constitutes one-third of the existing world and is 
situated 
to the west of Tibet. It is described as an eight-petalled lotus 
under a sky 
which appears like an eight spoked wheel. In the center rises Mount 
Yungdrung
Gutseg (gYung-drung dgu-brtsegs), "Pyramid of the Nine Swastikas". 
The 
swastika is the symbol of permanence and indestructability. The nine 
swastikas 
collectively represent the Nine ways of Bon. At the base of Mount 
Yungdrung 
spring four rivers, flowing towards the four cardinal directions. The 
mountain 
is surrounded by temples, cities and parks. To the south is the 
palace Barpo 
Sogye (Bar-po so-brgyad) where Tonpa Shenrab was born. To the west 
and north
are palaces in which lived the wives and children of Tonpa Shenrab. A 
temple 
named Shampo Lhatse (sham-po lha-rtse) is to the east. The complex of 
places,
rivers and parks with Mount Yungdrung in the center constitutes the 
inner 
region (Nang-gling) of Olmo Lungring. The intermediate region (Bar-
gling) 
consists of twelve cities, four of which are towards the cardinal 
directions.
The third region includes the outer land (mTha'-gling).
These three regions are encircled by an ocean and again by a range 
of snowy 
mountains. The access to Olmo Lungring is gained by the so-
called "arrow 
way" (mDa'-lam). Before his visit to Tibet Tonpa Shenrab shot an 
arrow thus 
creating a passage through the mountain range.
This very sophisticated description of Olmo Lungring has been 
tentatively
related by some scholars to different geographical locations. Some 
see it 
as a description of Mount Kailash (Mt. Ti-se) and the four great 
rivers that 
spring from its base; China being the land to the east, India to the 
south,
Orgyan to the west and Khotan to the north. The description of the 
universe
with Mount Meru supporting the sky and the four chief continents to 
the four 
cardinal points and this earth as the southern continent (Jambudvipa) 
is 
another similar example. (to be continued)
SHORT HISTORICAL OUTLINE OF THE BON RELIGION (PART 2)

THE FOUNDER AND HIS TEACHINGS:

The founder of Bon religion is the Lord Shenrab Mibo (gShen-rab 
Mi-bo). In 
past ages there were three brothers, Dagpa (Dag-pa), Salba (aSal-ba), 
and 
Shepa (Shes-pa), who studied the Bon doctrines in the heaven named 
Sridpa 
(Srid-pa) Yesang (Ye-sangs), under the Bon sage Bumtri Logi Chechan 
('Bum-khri 
glog-gi-lce-can). When their studies were completed, they visited the 
God of 
Compassion, Shenlha Okar (gShen-lha 'od-dkar) and asked him how they 
could 
help the living beings submerged in the misery and sorrow of 
suffering. He 
advised them to act as guides to mankind in three successive ages of 
the 
world. To follow his advice the eldest brother Dagpa completed his 
work in the 
past world age. The second brother Salba took the name Shenrab and 
became 
the teacher and guide of the present world age. The youngest brother 
Shepa 
will come to teach in the next world age.

The Lord Shenrab was born in the Barpo Sogye Palace to the south 
of 
Mount Yungdrung. He was born a prince, married while young and had 
children.
At the age of 31 he renounced the world and lived in austerity, 
teaching the 
doctrine. During his whole life his efforts to propagate the Bon 
religion were 
obstructed by the demon Khyabpa (Khyab-pa) Lagring (Lag-ring). This 
demon 
fought to destroy or impede the work of Tonpa Shenrab untill he was 
eventually 
converted and became his disciple. Once, pursuing the demon to regain 
his 
stolen horses, Tonpa Shenrab arrived in Tibet; it was his only visit 
to Tibet.
There he imparted some instructions concerning the performance of 
rituals but, 
on the whole, found the land unprepared to receive fuller teachings. 
Before 
leaving Tibet he prophesied that all his teachings would flourish in 
Tibet 
when the time was ripe. Tonpa Shenrab departed this life at the age 
of 82.

There are three biographies of Tonpa Shenrab. The earliest and 
shortest 
one is known as Dodu (mDo-'dus): "Epitome of Aphorism". The second 
which is
in two volumes is called Zermik (gZer-mig): "Piercing Eye". These two 
accounts
date from the 10th and 11th centuries respectively. The third and 
largest is 
in twelve volumes and is known as Zhiji (gZhi-brjid): "The Glorious". 
It 
belongs to the category of scriptures known as "spiritual 
transmission" 
(bsNyan-rgyud). It is believed to have been dictated to Londen 
Nyingpo (bLo-
ldan snying-po) who lived in the fourteenth century.

(Cont'd)
SHORT HISTORICAL OUTLINE OF THE BON RELIGION



THE FOUNDER AND HIS TEACHINGS:
PART THREE

The doctrines which were taught by Lord Shenrab and recorded in 
these three 
accounts are divided into two systems. One classification is 
called Gozhi 
Dzonga (sGo-bzhi mdzod-lnga): "The Four Portals and the Treasury 
as Fifth".
These are:

1) Chabkar (Chab-dkar): White Waters; it contains the 
esoteric or 
higher tantric practices.

2) Chabnag (Chab-nag): Black Waters; includes narratives 
and various 
rites, magic and ordinary.

3) Phanyul ('Phan-yul): The Land of Phan: explains the 
monastic 
rules and gives exposition of philosophical concepts.

4) Ponse (dPon-yul): The Lordly Guide; it contains the 
Great 
Perfection practices (rDzogs-chen).

5) Thothog (mTho-thog): The Treasury; it comprises the 
essential 
aspects of all the Four Portals.

The second classification is called Thegpa Rimgu'i Bon (Theg-pa-
rim-dgu'i
Bon), "The Bon of the Nine Successive Stages [or simply] 'The 
Nine Ways of 
Bon'". The first four are the cause (rGyud-kyi theg-pa) the next 
four 
are the ways of result ('Bras-bu'i theg-pa) and the ninth is the 
Great 
Perfection (rDzogs-chen). Examined individually their subject 
matters 
are as follows:
1) The Way of the Shen of Prediction: Mo (prediction), rTsis 
(astrology)
gTo (ritual) and dPhyad (examination of causes).
2) The way of the Shen of the Visual World: nature and origin of 
entities.
3) The Way of the Shen of Illusion: For disposing of adverse 
powers.
4) The Way of the Shen of Existence: Bardo and guiding one 
through death.
5) The Way of the Virtuous Followers: Guides those who follow 
this path.
6) The Way of the Monkhood: Rules of monastic discipline.
7) The Way of Pure Sound: Higher tantric practice, ritual and 
mandala.
8) The Way of the Primeval Shen: Matters of practice and 
behaviour.
9) The Supreme Way: Attainment of rDzogs-chen, the Great 
Perfection.

This I compiled from the Buddhist archives
Christina






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