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7/9/2025, 11:40:51 AM
>>509906601
>Bon and Manichaeism
>Bon has particularities that place it much more firmly on Iranian (Zoroastrian, Zurvanite, and primarily Manichaean) and Gnostic (Egyptian-Platonic) dualistic ideas. In fact, what Bon shares with Hinduism, besides the names of Hindu gods and Tantric doctrines, are the Gnostic philosophical and theological ideas that are also present in Hindu schools of Gnostic origin, such as Vedanta, or that underwent Gnostic transformations, such as Yoga
>Gnosticism in general does not present the spirit-matter dualism as pronouncedly and primordially as Manichaeanism, but such dualism is nevertheless present in non-Manichaean Gnostic texts
>The Bon cosmogonic myth clearly states that the primordial dualism occurs between the Realm of Spirit and the Realm of Matter. This dualism differs from Zoroastrian dualism, where the conflict is between the entities of Light and Darkness and Good and Evil alone. This Gnostic ontological dualistic perception, of Platonic and Egyptian origins, shows that the origin of Bon is rooted not in Zoroastrianism but rather in a specifically Manichaean Gnosticism that penetrated deeply into Tibet before Buddhism was brought there
>The Bon doctrine of the need to overcome this dualism, and that the conflict between the King of Light and the King of Darkness is the origin of our world (and all the suffering inherent in it) is nothing less than one of the classic Gnostic doctrines that permeates all Gnosticism, be it classical Barbelo-Sethian, Valentinian, etc
>The Bon deities are easily identifiable with the entities of Gnostic myths. Sherab Chamma (Mother of Wisdom) is precisely Pistis Sophia. Sherab Chamma is adorned with thirteen ornaments of every perfect peaceful deity. This corresponds to the 13 aeons of Pistis Sophia, and they are divided into Five Silk Adornments (on the upper body, around the head) and Eight Jeweled Adornments (lower)
>Bon and Manichaeism
>Bon has particularities that place it much more firmly on Iranian (Zoroastrian, Zurvanite, and primarily Manichaean) and Gnostic (Egyptian-Platonic) dualistic ideas. In fact, what Bon shares with Hinduism, besides the names of Hindu gods and Tantric doctrines, are the Gnostic philosophical and theological ideas that are also present in Hindu schools of Gnostic origin, such as Vedanta, or that underwent Gnostic transformations, such as Yoga
>Gnosticism in general does not present the spirit-matter dualism as pronouncedly and primordially as Manichaeanism, but such dualism is nevertheless present in non-Manichaean Gnostic texts
>The Bon cosmogonic myth clearly states that the primordial dualism occurs between the Realm of Spirit and the Realm of Matter. This dualism differs from Zoroastrian dualism, where the conflict is between the entities of Light and Darkness and Good and Evil alone. This Gnostic ontological dualistic perception, of Platonic and Egyptian origins, shows that the origin of Bon is rooted not in Zoroastrianism but rather in a specifically Manichaean Gnosticism that penetrated deeply into Tibet before Buddhism was brought there
>The Bon doctrine of the need to overcome this dualism, and that the conflict between the King of Light and the King of Darkness is the origin of our world (and all the suffering inherent in it) is nothing less than one of the classic Gnostic doctrines that permeates all Gnosticism, be it classical Barbelo-Sethian, Valentinian, etc
>The Bon deities are easily identifiable with the entities of Gnostic myths. Sherab Chamma (Mother of Wisdom) is precisely Pistis Sophia. Sherab Chamma is adorned with thirteen ornaments of every perfect peaceful deity. This corresponds to the 13 aeons of Pistis Sophia, and they are divided into Five Silk Adornments (on the upper body, around the head) and Eight Jeweled Adornments (lower)
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