Removing The Sheen From Buddhism

[Husky]

Post 2/2



Just in case people thought the Buddhist persecution of Bon alluded to on the previous page of this thread sounded brutal hence deemed it unlikely that Buddhism could have been capable of it (isn't Buddhism that warm fluffy religion that one could curl up to, especially Tibetan Buddhism?),



this post is on the Shamanist point of view of Tibetan Buddhism "Lamaism", which - as people may (or perhaps may not) know - didn't just persecute the Tibetan natives (Bon religion) but also the Mongolian natives of a related Shamanist religion.



There are a number of books by historians on the subject of the violent conversion of Shamanists to Buddhism. But all of them invariably treat the misfortune as statistics or mere history. They may recognise the loss, but not in personal or heathen terms. The Shamanist perspective on the persecution of their traditions and their heathen ancestors is therefore more meaningful to fellow heathens.

Plus, it gives a break from the whiny timelines about the "Persecution of Buddhism by Taoism/Hinduism/blabla" that Buddhism regularly draws up on wikipedia. (And note how Buddhism always includes the Buddhist-invented sobstory about how Pushyamitra allegedly persecuted Buddhists, which never happened: koenraadelst.bharatvani.org/articles/ayodhya/pushyamitra.html)





Before starting the copy-and-paste affair, though:

The Tengerism site (site on Mongolian/Siberian/C-Asian Shamanism) is hosted by a Buryat - IIRC a native of Siberia - but for a quick summary, this next page explains the relation between Buryat and Mongolian Shamanism:



tengerism.org/Buryat_Shamanism.html

Buryat Mongolian Shamanism



Welcome to the Shamanism section of the Buryat Home Page. Buryat shamanism is renowned for its ancient traditions and legendary shamans through the works of Eliade, Czaplicka, Harva, Sanjeev (could this at last be an Indian scholar, i.e. one who does not tow the Buddhist line?), and others. Please check back here frequently as new things will be added. Also please visit the Circle of Tengerism webpage for information about Siberian and Mongolian shamanism . Buryat and Mongolian shamanism are essentially one and the same, the distinction of Mongol and Buryat comes late in history, for until the latter part of the 17th century present day Buryatia and adjacent Buryat Mongol regions were an integral part of the Mongolian Empire and had been since the time of Chinggis Khan.

Now, the site's Table Of Contents links to the page on Tibetan Buddhism with the following highly descriptive anchor text:



tengerism.org/table_of_contents.html

The Struggle Against Lamaism



That link then goes to the following page:



tengerism.org/lamaism.html

Tibetan Buddhism



Tibetan Buddhism is often called "Lamaism". To avoid confusing Tibetan Buddhism with other forms of Buddhism, Lamaism is a term that will be used here.



The history of Lamaism among the Mongols is long and sometimes violent. It is important to know this history so people can better understand the root of some sentiments between Shamanism and Lamaism. It is also important to remember this history so the atrocities do not repeat themselves.

Since the time of Chinggis Khaan, only people who were of his royal lineage were allowed to rule Mongolia. This frustrated many would-be rulers who were not of this line. Altan khan was the most destructive of these usurpers. He perceived that through the Buddhist faith he could gain legitimacy by claiming to be a reincarnation of Khublai Khaan.



Altan khan chose the Gelug order of Tibetan Buddhism (founded by Tsongkhapa, 1357-1419). In 1577 he invited the leader of this order, Sonam Gyatsho, to come to Mongolia and teach his people.



Sonam Gyatsho proclaimed Altan Khan to be the reincarnation of Khublai Khan, and in return, Altan Khan gave the title Dalai Lama to Sonam Gyatsho. Altan Khan posthumously awarded the title to his two predecessors, making Sonam Gyatsho the 3rd Dalai Lama.



Altan khan then proceeded to convert the Mongols to Buddhism either by choice or force.

"The Mongolian government and Lamaist bodies of that period implemented a variety of measures intended to wipe out Mongolian shamanism. For example, Tumed's Altan Khan passed a law in 1578 that banned shamanist ideological propaganda and traditional rituals. Shamanist ceremonies, including burial-services that involved the burning of animal meat were forbidden by this law. In contrast, Buddhist annual and monthly fasting was strictly enforced. Laws protected inviolable rights of Lamaist officials as officers of the state according to their rank and positions respectively. The four main ranks of Lama priests became exempt from military and fiscal dues. Lavish gifts were given to incoming Lamas according to special codes. For example, a Lama should receive at least 100 horses or equivalent, if he were a learned priest, an unlearned one no less than 20, and even a servant or coachman should be given at least 10. Moreover, images and appurtenances of ongons were burned down and replaced with idols of Mahagal-Burhan. These were to be worshipped with sacrifices of the three kinds of animal flesh (mutton, beef, and horse), and all kinds of milk products. Households were forbidden to carry out shamanist worship at home. Culprits were to pay a fine in horses related to the number of offenses. These laws on one hand gave Lamaism legal, political and economic privileges, while on the other they persecuted shamans and severely restricted the practice of their customs.



Thanks mainly to the investment, assistance, and support of the Ming Dynasty, many Lamaist monasteries were built and many Buddhist texts were published in Beijing to be sent to Mongolia. It is evident that this zeal on the part of the Ming and Qing dynasties to spread the red and yellow Buddhist sects in Mongolia was primarily in order to undermine the heroic warrior traditions of the Mongols. Encouraging Lamaism or Yellow Buddhism in Mongolia subverted the Mongol traditional values. In this regard the distinguished scholar Roy Chapman Andrews wrote "There were several contributory causes of the decay of the Mongol race, but the primal factor was the introduction of Lamaism. Before this they were shamanists, worshipping the spirits of nature...in rocks, trees and mountains."



Until the 1940's there were a total of approximately 941 Buddhist monasteries, about 70% of which were not established until the 19th century.



The Manchurian Emperors [Qing Dynasty] instigated a number of aggressive and brutal measures against shamanism during the 17th century, including the humiliation of Oirad's official Neij (1557-1653) and Zayar Bandid Namhayjamts (1575-1662). The teachings of Maydar Hutagt, sent to Mongolia for the intensification of Lamaism, spread in Mongolia. Shamans were killed, murdered, burnt with dog droppings, and subjected to many fines paid in livestock. Between the 1860's and 1904, there were three mass burnings at campfires around Horchin, at which it was said, "The ones who have real powers will emerge unscathed, but the remainders shall die."

Another such burning occurred in the 19th century in Besud Yost Zasagt Hoshuu.

Excerpt from Mongolian Shamanism by Purev Otgony





Besides the killing of shamans, the campaign to wipe out shamanism had many strategies.



First, Lamaist ideology spread by targeting shamans, their family, and their children by telling them they were reincarnations of great Lamas. They would then be encouraged to go to the monastery or send their children there, where they would be "reeducated" in Lamaist dogma. If the shaman was considered powerful or important, Lamaists would target their entire family.



Second, shaman prayers were rewritten with Lamaist influences and dogma. People were forced to recite the new prayers.



Third, Shaman ancestor spirits were "reincarnated" as Lamas or "converted" to Lamaism.



Fourth, Lamaists labeled all shamans "Black shamans", no matter what their tradition. From the 17th to the 19th century, this label was used to create confusion, spread mistrust, and break down the different shaman traditions. (See "Types of Shamans").



Fifth, Mongolian protector spirits were "converted" into Lamaism and were incorporated into what is called the Tsam dance.



Sixth, sacred shamanic sites were taken over and monasteries and stupas built over them.



(The above points-wise listing is quite like how Bon was exterminated by Tibetan Buddhism. Now, out of left field, Tibetan Buddhism has started pretending that Bon - the indigenous pre-Buddhist Shamanist religion of Tibet - was an offshoot of Buddhism instead.)



In 1644 the Qing dynasty in China came to power. Unlike previous dynasties, the Qing dynasty was very involved with Mongolia, Tibet, and Central Asia. Through both military and diplomatic means, the Qing first overtook the Chahar Mongols and the territory of Inner Mongolia.



The Khalkha Mongols of outer Mongolia needed to unite. Tusheet Khan wanted to unite the Khalkhas. He believed that Lamaism could help unify the Mongols if they had their own Living Buddha. With a Living Buddha- a Bogdo Gegen- of Mongolian descent, he could unite the Mongols, and get out from under the over-lordship of the Dalai Lamas in Tibet. He nominated his son, Zanabazar (1635-1723) to be this living Buddha and sent him to Tibet to be recognized and schooled.



The political unity that Tusheet Khan sought was not successful. However, the tradition of a Bogdo Gegen of Mongolia had been born. Zanabazar returned from Tibet and was the first of many Bogdo Gegens.



In 1691, Mongolia was submitted to Qing ruler ship. The Qing government wanted to encourage Mongols to become pacifist-Lamaists and allowed the continuation of the Bogdo Gegen line. They did place many limitations on the Living Buddhas, however. A decree was made that reincarnations of Mongolia's Living Buddha had to be found in Tibet and may not be related to any Mongolian nobility. These incarnations were also educated in Tibet before their "reign" in Mongolia. These puppet rulers of Mongolia could only engage in Lamaist religious pursuits and could not even travel without permission from the Qing government.



The series of Bogdo Gegens solidified Lamaism's role through the region. More and more monasteries were built and people were expected to support them. Lamaist monasteries drained the wealth of the people and changed Mongolian society. My the mid 1800's, 45% of Mongol males had taken monastic vows.



]Many people were forced to serve as bondsmen to the monasteries. Bogdo Gegen had 22,000 monks and 28,000 bondsmen. ** There were many complaints of children being abused by monks. The monks themselves spread syphilis all over the countryside. The people began to feel unrest. In 1921, requests for assistance to the Soviet Communist government were made. In 1924, when the last Bogdo Gegen died with syphilis, the Mongolian People's Republic was born.



(* Buddhist monasteries in Thailand have repeatedly been in the news in the past years regarding this same topic.

E.g. buddhistchannel.tv/index.php?id=52%2C11887%2C0%2C0%2C1%2C0#.VMxteCzudv-

** Forcing natives especially heathens into servitude [literally slavery] to Buddhist monasteries is a frequent feature of historical Buddhist monasteries in much of converted Asia, and was actually one means of converting the heathen laity to Buddhism. <- The reality of that Buddhist "egalitarianism" that (Bauddhified) Hindu nationalist vocalists regularly advertise for. Either they conveniently didn't read up on this little detail, or else prefer to be in denial about it when they find out. Yet it is a consistency from Tibet through C Asia to Korea. I.e. not just limited to the Tibetan strain of Buddhism.)





Today Mongolia is a democracy with freedom of religion.



Shamanism has reemerged in Mongolia and is growing strong. The tribes that had lost shamanic traditions during the period of persecution have been able to look to their cousins who retained their shared indigenous beliefs. Peoples such as the Darhad, Western Buryats, and Urianhay, who were out of the reach of Lamaist rule, had staunchly kept their shamanist traditions. Now, all work in solidarity to bring balance back to our world.

Missionary religions. Bah.



But how delusional I was. I never learn. Even after reading up on christianism and islam, I simply looked at the outward similarities of Buddhism (which are entirely owing to inculturation) and wrongly concluded it was a heathenism. But eventually, some years back now, came across some books by non-biased historians (some are Buddhists, but they quoted unpleasant primary sources from history) and then the world looked less pleasant. To say the least.

More fool me. No Indian historian ever writes about this stuff. They prefer to go on about how Buddhism is India's greatest export Ra Ra and how Buddhism is like Hinduism (no it isn't. Taoism and Shinto and Bon are more like Hindoo religion, all being heathenisms. In contrast, Buddhism is a missionary religion aka a replacement theology).



Anyway, as seen above, Buddhism - even that friendly-looking Tibetan Buddhism - indulged in convert-or-kill. Both in Tibet and in the Mongolian-Siberian expanse.



[On a related subject, Uighurs were Shamanists converted first to Manichaenism by force, e.g. look for occurrences of the word "shaman" at en.wikipedia.org/wiki/Uyghur_Khaganate (Manichaenism was a missionary religion too, so no surprises there). Uighurs were thereafter converted to Buddhism (and christianism) and now they're stuck in islam, e.g. look for occurrences of the word "shaman" at en.wikipedia.org/wiki/Uyghur_people]



Moving beyond the violence. There is a reason why Tibetan Buddhism is so distinctive/defined by "tantra". Historians have written about it (and Heissig, previously mentioned, also appears to have alluded to the same in his "Religions of Mongolia"). But in summary: tantra was heavily imported by Buddhism and incorporated at high level (and sold publicly, no initiations required all of a sudden) specifically to compete with and be a replacement for the native "magical" rituals of adherents of Bon. It was Tibetan Buddhism's means to an end: edging out the Bon laity's recourse to Shamans for protective talismans. Buddhism further inculturated heavily on Bon, including upon the Bon Gods. Tibetan Buddhism used Bon to destroy and replace Bon.



And then, with its success against the native Shamanism in Tibet (against which Tibetan Buddhism had railed not lightly), Buddhism - as always having learnt from past successes - repeated the same tactics in Central Asia to replace Shamanism there. <- That the same tactics were consciously used to supplant the native Shamanism and replace this with Buddhism is explicitly mentioned by historians.



Buddhism used Hindu religion - esp. its Gods - in Japan and China, because Buddhism understood that Japanese and Chinese heathens were essentially like Hindoos: they loved their Gods. Buddhism had perfected converting SE Asian Hindus to Buddhism too, and so repeated successes there using the earlier winning strategies. (Inculturated) Taoism was also used by Buddhism to convert Taoist Chinese and SE Asians to Buddhisms, once more based on winning strategies in Taoist space (everywhere there is Taoism, you will see Buddhism use Guan-Yin the Avalokiteshwara in the form of the Taoist Goddess).





This post was on:

tengerism.org/lamaism.html

The native Shamanist perspective on The Struggle Against Lamaism (Tibetan Buddhism)