Yes very nice and informative, thank you for providing that.Hello ronnewmexico
I realize many of the ceremonies and empowerments and such, seems about exactly the same.
To what extent is the foundation of lack of inherant existance and the caused/dependently originated nature of things present in Bon?
Is there considered a soul or essence that transmigrates upon death, or is no such thing present?
Thanks for your reply.
In Bön we know that their Geshes have examination in the Madyamaka philosophy.
This because the Gelug proclaimed once during their rulership in the Tibet from before 1959, the Prasangika Madyamaka philosophy in the lineage of Chandrakirti etc. as the only valid Tibetan philosophy.
They did in those days grouped the Tibetan philosophy in 2, namely
Rangtong - Madyamaka or better said Gelug Prasangika Madyamaka - for those with eternalism problems
Shentong - Madyamaka based but then with more a self-realisation - for those with nihilism problems.
Shentong is in the lineage of the Jonang and Dolpopa, Taranatha etc.
The Jonangpas were in those days persecuted by the Gelug because they adhered the wrong philosophy or Shentong.
Their monasteries were confiscated by the Gelug and their huge collection blockprints burned. This was the Tibetan form of inquisition.
So both Rangtong as well Shentong are seen as the two wings of the bird.
Yes many rituals in Tibet etc. are based upon the Bön culture like prayer flags, tormas, Sur Sang etc.
The Sarma tradition did place all Indian Dharma on the cutten trunk of Bön, because Bön was the forerunner.
Therefore is the Dorje Thekpa tradition a colourfull mix of several foreign elements as well the old Tibetan cultural Bön elements like mountain gods, prayer flags, the Lung ta, torma, Sang, medicine, Parka, exorcism, the book of the dying, Ransom rituals, oracle, Tulku tradition which is unknown in the Indian culture, Anatarabhava.....
Best wishes for your personal praxis