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A History of Bon Philosophy by Ghulam Hassan Lobsang is an extensive compendium on the Bon religion that delves into its origins, evolution, and far-reaching influence across Tibet, Ladakh, and Baltistan. Authored by Ghulam Hassan Lobsang and first published approximately two and a half decades ago, this book stands as a remarkable contribution to the study of Bon. It has garnered significant interest from scholars, historians, and enthusiasts alike, both within the region and on a global scale. The author's dissertation brings forth new perspectives on previously uncharted aspects of Bon philosophy—areas that remained elusive despite the rigorous research efforts of Bon Po scholars in Tibet over the years. Lobsang's accomplishment is particularly noteworthy given the financial hurdles he encountered in the course of his research. His success in compiling such a meticulous and analytically rigorous study in a relatively short span of time is a testament to his dedication, perseverance, and deep connection to the subject matter. It is improbable that a non-native researcher could have achieved such a level of insight and thoroughness within the same timeframe. Lobsang’s passion for literary and academic pursuits is evident throughout his career, tracing back to his early writings as a student. His flair for research and his scholarly achievements have earned him well-deserved recognition. His latest book on Bon Philosophy explores various fundamental themes, including Bon-mat, Kaesarism, the Yookpon school of thought, and Soumaliksm. The depth and breadth of his analysis highlight his commitment to preserving and interpreting the historical and spiritual significance of Bon traditions. Historical Context and Evolution of Bon in Baltistan In his introductory discussion, Lobsang provides an insightful historical account of Baltistan, charting the trajectory of Bon religion from its emergence to its transformation into Buddhism. He further examines the concurrent rise of Lamaism in Tibet and its interaction with local belief systems. Despite the eventual Islamization of Baltistan, traces of the Bon Po creed continued to exert an influence on the region’s cultural and spiritual landscape, leading to a unique syncretic blend of religious beliefs. While Ladakh remained firmly rooted in its Buddhist traditions, Baltistan and Poreek experienced fluctuations between Buddhism and Bon religion, which ultimately set the stage for their rapid conversion to Islam following the arrival of Muslim preachers in 1373. Lobsang meticulously categorizes Bon followers into two primary groups: those who profess both natural and supernatural attributes and those who display latent characteristics, referred to as Hela and Halo, respectively. He systematically examines Bon's doctrinal foundations, culminating in an extensive exploration of Kaesarism in the final chapter. Kaesar, depicted as a formidable ruler of indeterminate nature, held absolute power before the historic period. The reign of Helafo Kaesar, the progenitor of this lineage, remains a subject of contention among religious scholars, many of whom dismiss it as fictional. Nevertheless, Lobsang presents a well-researched and objective account, drawing upon all available sources to construct a compelling historical narrative. Bon’s Legacy and Cultural Impact The book also explores Bon philosophy through the lens of ancient legends, particularly those associated with Soumaliksm in both historical and prehistoric contexts. Lobsang skillfully incorporates essential philosophical concepts to analyze three additional doctrinal influences that have left an enduring mark on the inhabitants of the region. He illustrates how elements of erstwhile Bon beliefs persist in contemporary superstitions, even after the full Islamization of western Baltistan and the partial conversion of Tibetan territories. By contextualizing these adaptations, he offers a nuanced understanding of Bon’s residual impact on regional traditions and spiritual practices. Readers of this book, alongside those familiar with the distinctive "Balti grammar," will discern that the Tibetan territory extending westward to Baltistan was historically inhabited by a distinct ethno-linguistic group with unique cultural traits. Bon philosophy, as Lobsang asserts, served as a defining characteristic of this civilization, distinguishing it from other major philosophies such as Chinese Confucianism, Persian Zoroastrianism, and Indian Vedic traditions. However, the dissertation falls short in addressing the Bon religion’s influence in the far-western region historically known as Bru-sa (modern-day Gilgit). The Bon Religion in Bru-sa and Its Unexplored History The presence of Bon in Gilgit, also referred to as Little Bolor, has been documented in the writings of prominent scholars such as Helmut H.R. Hoffmann and Sir Frederick William Thomas, a noted expert in Sanskrit and Tibetan studies. On page 142 of Lobsang’s book, Bru-sa is identified as the historical heartland of the actual Gilgit Agency, known in Chinese sources as Hsiao Po-lu (Little Bolor), distinguishing it from Great Bolor, or Baltistan (sBal-ti in Tibetan). The name Bru-sa itself is believed to have been coined by Tibetans, linking it to the legend of the divine teacher Bru-sa gnam-gsas ("Bru-sa, the heavenly emanation"). The etymology suggests that Bru signifies emanation (brulsprul) from the sky, while sa refers to his divine worthiness (gsa). Although some scholars suggest a connection between Bru-sa and the Burusho people of the Hunza Valley, the name of the Bru-sa king, Sad-wer ("King of the Gods"), is derived from the Zan-Zun language and parallels the Sanskrit term Devaraja. The question remains whether Bru-sa, frequently mentioned in Bon-po texts, functioned as a vassal state within the vast Zan-Zun empire before the Tibetan conquest in the eighth century. Given the Bon religion’s historical prominence in Bru-sa and Zan-Zun, further research is needed to explore the depth of its influence in these regions. A Call for Further Research Lobsang’s research has undoubtedly shed new light on the Bon religion and its legacy, but his study primarily focuses on Tibet, Ladakh, and Baltistan. The region of Little Bolor (modern-day Gilgit) remains an underexplored frontier in this field of study. The prevalence of Bon practices in Gilgit, their potential connection to the Zan-Zun empire, and their influence on local traditions require further scholarly inquiry. By bringing attention to these gaps, Lobsang's work serves as both a foundation and an invitation for future researchers to delve deeper into the historical, religious, and cultural complexities of the Bon faith in Gilgit-Baltistan and beyond. His book is a seminal contribution to Bon studies and a vital resource for those seeking a deeper understanding of the region’s spiritual heritage. Through his meticulous research, Lobsang has ensured that the intricate tapestry of Bon philosophy, its doctrines, and its historical significance continue to be studied, debated, and appreciated for generations to come.
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