Bon religion, also known as “Bonpo” or “Bonpo religion,” was a widespread ancient religion in Tibet before the introduction of Buddhism. It is often regarded as Tibet’s native spiritual tradition. During its height, Bon was divided into three branches: “Do Bon,” “Chya Bon,” and “Gyu Bon,” and further categorized into two sects known as “Black Bon” and “White Bon.”
This religion focuses on praying to deities and subduing demons to treat illnesses and perform funerary rites. It worships nature spirits and deities of the mountains, rivers, fire, earth, trees, wind, sun, moon, stars, celestial generals, and netherworld demons. In academic circles, this belief system is often referred to as “spiritual shamanism,” and Bon can be seen as the Tibetan form of such a shamanic tradition.
Mythical Origins and Institutional Formation
According to legend, Bon was founded by Tonpa Shenrab Miwoche in the 6th century BCE. However, even before Shenrab, forms of Bon already existed in Tibet—such as “Heavenly Bon,” “Original Bon,” and “Exalted Bon”—which primarily involved the worship of natural elements and forces. These forms of devotion were deeply rooted in the folk traditions, and are often referred to abroad as “folk religion.”
The Yungdrung Bon system established by Tonpa Shenrab was built upon these primitive traditions, while incorporating cultural elements from neighboring peoples. Bon evolved to include a founder, doctrines, scriptures, temples, and clergy, forming a complete religious system with its own theological framework.
Ritual Practices and Religious Roles
Despite these developments, Bon never entirely abandoned its roots in animism and shamanic rituals. It retained a strong focus on religious ceremonies and worldly affairs. Bon rituals served the heavens above, subdued demons below, and promoted prosperity for the human world in between. Major practices included summoning deities, making wishes, and exorcising spirits. The “Bon” and “Shin” were the specialized priests or shamans responsible for conducting such rituals.
Bon first flourished in the ancient kingdom of Zhangzhung, and during the early reign of the Tibetan kings (the Tsenpo period), it spread to the Yarlung Valley, where it once held significant status and political power.
Royal Patronage and Rise to Power
According to Tibetan historical texts, the first king of Tibet, Nyatri Tsenpo, was enthroned by twelve Bon practitioners who carried him on their shoulders and honored him as the “shoulder-seated king.” By the time of Drigum Tsenpo, Bon had begun participating in state governance, becoming a tool of the ruling class.
Although Yungdrung Bon incorporated almost all of the deities from primitive religions, the Tibetan people had already developed the idea of kingship being linked with divine authority. Thus, Bon evolved from a natural religion into a constructed religion with many distinctive characteristics. Especially after its defeat in competition with Buddhism, Bon began adopting Buddhist elements—e.g., the Buddha was called “Shenrab,” bodhisattvas were called “Yungdrung Tsangpa,” and wrathful deities were symbolized by a left-turning swastika “卐” known as “Yungdrung.” Bon’s pantheon was later categorized into creator gods, celestial gods, and primordial gods.
Chapter One: Bon’s Creator Gods
According to the Bon Kangyur (Bon Canon), Bon contains a fascinating creation myth. In the distant past, King Namkha Dongdan Tsepung possessed five primordial substances. A great Bon priest named Chikyi Chubpa absorbed these substances into his body, quietly recited the syllable “Ha,” and thereby created wind.
When the wind spun rapidly, it created fire. As the wind fanned the fire, heat and cold wind together produced dew. From this dew, fine particles emerged and were lifted by the wind, swirling in the sky and eventually piling up into mountains. Thus, the world was created by Chikyi Chubpa.
Birth of Light and Darkness
From these five substances emerged two cosmic eggs: a light egg and a dark egg. The light egg was cube-shaped and as large as a yak, while the dark egg was cone-shaped and as big as a bull. Chikyi Chubpa struck the light egg with a luminous wheel. Light emitted from the egg spread across the sky and became the Töse Gods; light that shot toward the ground formed the Dase Gods. From the center of the egg emerged Shabala Sangpo Bonchik, the king of the physical world—a white being with blue hair, ruler among gods.
In contrast, Chikyi Chubpa’s adversary, Gebamé Benapo, detonated the dark egg in the black kingdom. Rising dark light gave birth to ignorance and delusion; dark light that hit the earth created sluggishness and madness. From its center leapt Menba Sedun Napo, a black-glowing being and the king of the illusory world—a sorcerer of demons.
The Birth of Beings and Nature Spirits
From the five primordial elements, an ocean also emerged. When the wind blew over its surface, a bubble shaped like a tent appeared on the surface of the blue light egg. When the bubble burst, a blue-green woman named Chukyen Mukyem emerged. She united with the blue light egg and gave birth to wild animals, livestock, and birds.
Their descendants gave rise to nine brothers and nine sisters. The nine brothers were known as the “Nine Male Gods of the World” and each created a woman as a wife. The nine sisters became the “Nine Female Goddesses of the World,” and each created a man as a husband.
Divine Lineages and Tribal Ancestors
The eldest brother, Shikyi Changga, was tasked with ensuring the continuation of the world. He had nine sons and nine daughters. The nine sons became the “Nine Heavenly Gods,” considered by Tibetans to be the ancestors of the Mu tribe, from which Bon founder Tonpa Shenrab is said to have descended. The nine daughters became known as the “Nine Heavenly Goddesses.”
The second brother, Guekyi Changga, governed all interactions among beings and creatures, and determined the biological systems. He had eight sons and eight daughters, seen as the “Eight Earth Gods” and “Eight Earth Goddesses” respectively.
The Third and Fourth Brothers, and the Four Sisters
The third brother, Chakyi Renga, was the lord of all living beings. His second son, Chakyi Yarlada Zhou, was believed by Tibetans to be an ancestor of the Tibetan kings.
The fourth brother, Nyenyu Namkha, is considered the ancestral deity of the mountain gods of Tibet.
The eldest sister, Namgyi Gonggyé, held a high status among Bon deities and was regarded as the wife of the celestial god Lhapdo Topa.
The second sister, Namman Kam, is a protector goddess of the Bon religion.
Goddesses of Humanity and Life
The third sister, Mikang Mam, had eight children and is said to be among the earliest human ancestors.
The fourth sister, Shyosa Namma, is venerated as the goddess of life.
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The demon king Menba Sedun Napo, ruler of the illusory world, also created a female demon named Dunhyen Namo from his shadow. She was born at midnight on a moonless night, and is known by Tibetans as the Goddess of Darkness. Together, they gave birth to eight sons and eight daughters, known as “Haxin.” These sixteen offspring were said to be neither fully gods nor fully demons, but their descendants became the demonic beings of the Bon religion.