 his military expedition was annihilated by the Dzungars not far from Lhasa.

Many Nyingmapas and Bonpos were executed and Tibetans visiting Dzungar officials were forced to stick their tongues out so the Dzungars could tell if the person recited constant mantras, which was said to make the tongue black or brown. This allowed them to pick the Nyingmapas and Bonpos, who recited many magic-mantras. A habit of sticking one's tongue out as a mark of respect on greeting someone has remained a Tibetan custom into modern times.

19th century
In the 19th century, Shardza Tashi Gyaltsen, a Bon master whose collected writings comprise eighteen volumes significantly rejuvenated the tradition. His disciple Kagya Khyungtrul Jigmey Namkha trained many practitioners to be learned in not only the Bon religion, but in all Tibetan schools.

According to the Bonpo, eighteen enlightened entities will manifest in this aeon and Tönpa Shenrab Miwoche, the founder of Bon, is considered the enlightened Buddha of this age (compare yuga and kalpa). The 33rd lineage holder of Menri Monastery, Menri Trizin Lungtog Tenpei Nyima and Lopön Tenzin Namdak are important current lineage holders of Bon.

More than three hundred Bon monasteries had been established in Tibet before Chinese annexation. Of these, Menri Monastery and Shurishing Yungdrung Dungdrakling Monastery were the two principal monastic universities for the study and practice of Bon knowledge and science-arts.

Definitions of Bon
The Bon religion can be classified in two stages:

 The native Bon or "black Bon" (also "Spirit Bon")
 The Yungdrung Bon or "new Bon"

The first and original stage of Bon relied on magical and shamanistic rituals and was thus named as "black Bon". Black Bon shares many similarities with traditional Chinese folk religions, but also with Mongolian shamanism and other religions like Shinto or Muism.

The second stage is the rediscovered Bon, that has absorbed several aspects from Buddhism.

Scholarly view 
As Bon only arose in the eleventh century through the work of tertöns, Sam van Schaik states it is improper to refer to the pre-Buddhist religion of
his military expedition was annihilated by the Dzungars not far from Lhasa. 

 Many Nyingmapas and Bonpos were executed and Tibetans visiting Dzungar official were force to stick their tongue out so the Dzungars could order if the person recited constant mantra, which was say to make the tongue black or brown. This allowed them to pluck the Nyingmapas and Bonpos, who recited many magic - mantra. A substance abuse of sticking one's tongue out as a chump of respect on greeting someone has stay a Tibetan custom into modern times. 

 nineteenth century 
 In the 19th hundred, Shardza Tashi Gyaltsen, a Bon master whose roll up writings comprise eighteen volumes significantly rejuvenated the custom. His disciple Kagya Khyungtrul Jigmey Namkha trained many practitioners to be learned in not only the Bon religion, but in all Tibetan schools. 

 According to the Bonpo, eighteen educated entity will attest in this aeon and Tönpa Shenrab Miwoche, the founder of Bon, is considered the enlightened Buddha of this age (compare yuga and kalpa). The 33rd lineage holder of Menri Monastery, Menri Trizin Lungtog Tenpei Nyima and Lopön Tenzin Namdak are authoritative current descent holders of Bon. 

 More than three hundred Bon monasteries had been establish in Tibet before taiwanese annexation. Of these, Menri Monastery and Shurishing Yungdrung Dungdrakling Monastery were the two chief monastic universities for the study and practice of Bon knowledge and science - arts. 

 Definitions of Bon 
 The Bon religion can be relegate in two stages: 

  The native Bon or " black Bon " (also " Spirit Bon ") 
  The Yungdrung Bon or " new Bon " 

 The first and original stage of Bon trust on magical and shamanistic rituals and was thus named as " black Bon ". Black Bon shares many similarity with traditional Chinese folk religions, but also with Mongolian shamanism and early religions like Shinto or Muism. 

 The second stage is the rediscovered Bon, that has absorbed several aspects from Buddhism. 

 Scholarly view 
 As Bon only arose in the eleventh century through the oeuvre of tertöns, Sam van Schaik states it is improper to consult to the pre - Buddhist religion of
 hid military expedition war annihilated bi rhe Dznngars hot far wrom Lhasa.

Many Nyingmapas anv Bobpos qere executed and Tibegans visining Dzuntar idficials wxde forccb to abick chxir tongues out so the Dzgngars could talu nf the person recited constant mantrws, whicn aas said to mahe tnq tohgue black or brown. This allowed tgem to kick the Nyingmapax and Bonpos, who recited mwny lagic-mantras. A hablt of stickung jbe's tongue ojt as a magn of respedt on greeting someone has remakned c Tibetan cosfol into moderi timef.

19th century
Ik the 19tv centuty, Shardza Tasmi Gyeltswn, a Bon master whose collected writingf comprisa zighteen volumes signufucantny rajuvdbatdd uhe tdaditiln. Iis discipls Kagya Khyyngtrul Jigmey Namkna ntained many lractieijners to be learned in not only the Bon remigion, but in all Tibetqn schools.

According tl the Bon[o, eighteen enlightened entities will manifest in this xeou and Göbpw Shenrab Miwoche, the founder of Bon, is consiqsrtd nhe enlightened Bmddha of this age (volpste yuga and kaupa). Thz 33rs lineage holder ov Menri Monawtery, Menwi Ttizin Lungtog Tenpei Nyima qnd Lopön Tendin Bamdak are importaut current lnneage holdrrs of Bon.

More than thrze hunsred Bon mojasteries fad been establirhec hn Tibet before Chinese angexation. If tkese, Menfi Mpnastewy and Shugishikc Yungdrung Dungdrwkliny Mondstery werf the two principal monastic unmtersities for tve vtudy anb pracbice of Bon knorledge and scignce-arts.

Dzfinitkons of Boh
The Boi religion cwn be classifhgd in two stajes:

 The nwtivw Bob or "blxzk Bon" (also "Sporit Bon")
 Nht Yungdrunt Bon or "new Bon"

Thc firrf and original wtate of Bon reliec ov mwgpcak wtd shamanisthc rktuxks ana was thus kamdd ax "black Bon". Black Bot shzres many similariyics with ttaditionaj Chinese foll religions, but aldo wivh Monjolian shwmanism and other religions liie Shinto or Muism.

The sesond stage is thz rediscovered Bon, that has absorbed sevxral aspects from Buddhusm.

Scholarly view 
Ax Bon only acose ig the eleeenth century througy the work of teruöns, Sam van Schaik statss it hs imoroper to refer to the pre-Buddhist religion of
his military expedition was annihilated by the far Lhasa. Many and Bonpos were officials forced to stick tongues out so Dzungars could tell if the person constant mantras, which was said to make the tongue black or brown. This them to pick the Nyingmapas and Bonpos, who recited many magic-mantras. A habit sticking tongue as mark of respect on greeting someone has remained a Tibetan custom into modern times. 19th century the 19th century, Shardza Tashi Gyaltsen, a Bon whose collected writings comprise volumes significantly rejuvenated the tradition. disciple Khyungtrul Jigmey trained practitioners be learned in only the Bon religion, but in all Tibetan schools. According to the Bonpo, eighteen enlightened entities will in this Tönpa Shenrab the of is considered the of this age (compare yuga and lineage holder of Menri Monastery, Menri Trizin Lungtog Nyima and Tenzin Namdak are important current lineage of Bon. More than three hundred Bon monasteries been established in Tibet before Chinese annexation. Of these, Menri Monastery and Shurishing Yungdrung Dungdrakling the two principal monastic for the study practice Bon and Definitions of The Bon religion can be classified in two stages: The native or "black Bon" (also "Spirit Bon") The Yungdrung Bon or The and original stage Bon relied on magical shamanistic and was thus named Bon". Bon with Chinese religions, but also with shamanism and other religions like or Muism. The second that has absorbed several aspects from Buddhism. Scholarly As Bon only arose in the eleventh through the work of tertöns, Sam van Schaik states it is improper refer to religion of
 his military expedition was aNnihilated By the dzuNgaRs Not fAr frOm Lhasa.

Many NyiNGmapAs and Bonpos were executeD and TIbETans VIsIting dzungar OFfICIalS wErE foRcED tO sticK thEir tongUes out so thE DzUnGars could telL If The person rEciTed constant mAntRas, whiCh Was SAid to MakE the tOngue bLAck or bRown. This aLlOWed theM To pick tHE nyIngmApas and Bonpos, who rECiTEd many magic-manTras. A hAbIT oF STicKinG one's tonguE oUt as a MArk of reSPeCT ON grEEting someone hAs remained a tIbeTan cusToM inTO moderN timeS.

19tH CenTury
In the 19th CentUry, ShardzA Tashi gYaltsen, A bon mastEr whosE coLleCted WRiTiNgs CoMPriSE eIghTEen Volumes sIgNiFicanTly rEJUVEnatEd tHe trAditiOn. His disciple kagYa KhYUngTrul JIgmey namkHa TrainEd many PractItIoners to be learnEd in Not only thE BoN rEliGiOn, but IN all TiBetAn sChools.

ACcordinG To tHe bONPo, Eighteen enlighteneD eNTItIes will mAnifesT In ThIS aeon and töNpa shenRAB MiwoChe, tHE fOunder of bon, is cONsIdEred the EnLighteNeD BuDdhA of thIS age (ComparE yuga and Kalpa). tHe 33rd lineage holDEr of Menri MonaSTeRY, meNRi TrIziN Lungtog TenPei NYIma aNd LoPÖn tenZIn NamDak arE iMPoRTant current lineage hOlDers of bon.

MoRe than three huNdred Bon moNASTeries haD beeN EsTAblished in TibeT befoRe Chinese aNNexation. of theSe, Menri MOnastery aND shurishiNg YUngDruNg DUNGdRakling MonastERY werE tHe two prIncIpal monAstIc uNivErsItIes for the Study and PrAcTiCe Of BOn knoWLedge and ScIenCe-ArtS.

DefiNItions Of Bon
the BOn ReLIgiOn can be CLaSSIfieD iN tWo stAgeS:

 THe natIve BON or "Black BoN" (also "SpirIt BON")
 The yuNgDrung BoN or "new Bon"

The fIrSt and origiNaL stAge of BON Relied on Magical and shamanistic riTUals and Was Thus nAmed As "black BoN". BlAck Bon ShaREs many SimilaRitieS wIth TRAditiONAl chiNeSe folk reliGIOns, But alSo With mongoliAn shamanism and otheR RelIgions like ShiNto Or MuISM.

THe sECoND stAgE Is tHE Rediscovered Bon, That has absOrBEd Several aspECts FrOm BuddhIsm.

SchoLarly VIew 
As BoN only arosE in the eleVeNth cENTurY through thE work of tErtöns, Sam VAn SchAIk StateS it Is imprOpEr tO refeR to the PRe-BUddhiSt reliGiOn of
 his military expedition w as annihil atedbythe  D zung arsnot far from L h asa. 

Many Nyingmapas andBonpo sw eree xe cuted  and Ti b et a n s v is it ing  D z un gar o ffi cials w ere forced  to  s tick their t o ng ues out so  th e Dzungars c oul d tell  i f t h e per son  reci ted co n stantmantras,wh i ch was said to m ak e th e tongue black or br o wn. This allow ed the mt op i ckthe  Nyingmapa sand B o npos, w h or e c ite d  many magic-m antras. A h a bit  of st ic kin g  one's  tong ue out  as a markof r espect on  greet i ng some o ne hasremain eda T ibet a ncu sto mi nto mo der n  ti mes.

19 th  c entur y
In t h e  19t h c entu ry, S hardza TashiGya ltse n , a  Bonmaste r wh os e col lected  writ in gs comprise eig htee n volumes  si gn ifi ca ntlyr ejuven ate d t he trad ition.H isdi s c i pl e Kagya Khyungtrul  J i g me y Namkha  train e dma n y practi ti one rs t o be le arne d  i n not on ly the Bo nreligio n,  but i nall  Ti betan scho ols.
Accordin g tot he Bonpo, eigh t een enlighten e de n ti t ieswil l manifestin t h is a eona nd  Tö n pa Sh enrab  M i wo c he, the founder ofBo n, isconsi dered the enl ightened B u d d ha of th is a g e( compare yuga a nd ka lpa). The3 3rd line age h older of  Menri Mo n a stery, M enr i T riz inL u ng tog Tenpei Ny i m a an dLopön T enz in Namd akare  im por ta nt curren t lineag eho ld er s o f Bon . 

More t ha n t hr eehundr e d Bonmonas teri es  h a d b een est a bl i s hedin  T ibet  be fo re Ch ines e  an nexatio n. Of the se, Menr iMo nastery  and Shurishi ng  Yungdrung  D ung drakli n g  Monaste ry were the two princip a l monas tic  univ ersi ties forthe  study  an d  pract ice of  Bonkn owl e d ge an d sc ien ce -arts.

De f i nit ionsof  Bon 
The Bo n religion can bec las sified in two  st ages : 
The na t ive  B o n o r "black Bon" (al so "Spirit  B o n" )
 The Yun g dru ng  Bon or  "new B on"
T he firs t and ori ginal sta ge  ofB o n r elied on m agical a nd shaman i sticr it ualsand  was t hu s n amedas "bl a ckBon".  Black  B on sha res m an y simila rities with traditional  Chine se fo lkreligions , b u t a lso withMong olian sham ani smand o the r  reli gion s  l ike Shint o or Muism.

T h esec o n dstage is th e r edi scove red Bon, t hathas absorbed seve r al aspects fro m Bu d d his m.Scho la rly view 
As B onon l y  arose i nthe elevent h centur yt hroug h thework o f tertö n s ,S am van  Sch aik  states i t i si mproper  t or efer t o th epre-Bu ddhist reli g i on of
 his_military expedition_was annihilated by the_Dzungars not_far_from Lhasa.

Many_Nyingmapas_and Bonpos were_executed and Tibetans_visiting Dzungar officials were_forced to stick_their_tongues out so the Dzungars could tell if the person recited constant mantras, which_was_said to_make_the_tongue black or brown. This_allowed them to pick the_Nyingmapas and_Bonpos, who recited many magic-mantras. A habit of_sticking_one's tongue out_as a mark of respect on greeting someone has_remained a Tibetan custom into modern_times.

19th century
In the_19th_century,_Shardza Tashi Gyaltsen, a_Bon master whose collected writings comprise_eighteen volumes significantly rejuvenated the tradition._His disciple Kagya Khyungtrul Jigmey Namkha trained_many practitioners to be learned in_not only the Bon religion,_but in_all Tibetan schools.

According to the_Bonpo, eighteen enlightened_entities will_manifest in this_aeon and Tönpa Shenrab Miwoche, the_founder of Bon,_is considered the enlightened Buddha of_this_age (compare yuga_and_kalpa)._The 33rd_lineage holder of_Menri_Monastery, Menri_Trizin_Lungtog Tenpei Nyima and Lopön Tenzin_Namdak_are important current lineage holders of Bon.

More_than three hundred Bon_monasteries_had been established in_Tibet before Chinese annexation. Of_these, Menri Monastery and Shurishing Yungdrung_Dungdrakling Monastery_were the_two principal monastic universities for the study and practice of Bon_knowledge and science-arts.

Definitions of Bon
The Bon_religion can be classified_in two_stages:

_The native Bon_or_"black Bon"_(also "Spirit Bon")
 The Yungdrung Bon or_"new Bon"

The_first and original stage of Bon_relied on magical and_shamanistic_rituals and was thus named as_"black Bon". Black Bon shares many_similarities with traditional Chinese folk_religions,_but_also with Mongolian shamanism and_other religions like Shinto or Muism.

The_second stage is_the rediscovered Bon, that has absorbed several_aspects_from Buddhism.

Scholarly view 
As Bon only_arose_in the eleventh century through the_work_of_tertöns, Sam van Schaik states_it is improper to refer to_the pre-Buddhist religion of