The Rise of Buddhism

For more than a hundred years, from the seventh century to the latter part of the eighth century, Tufan's slave-owning class, including the royal house and the nobility, pursued a policy of military expansion. Such a policy resulted in sharpening the class contradiction between the royal house, the nobility and the people.
In the face of the class contradiction King Khri-srong-Ide-btsan and several succeeding rulers went to great pains to patronize Buddhism. They attempted to ue it as a curb on the aristocrats, who for the most part professed the Bon religion for their own ends. Above all, by advocating the Buddhist doctrines on ''paradise'',  ''happiness in next life'' and the lke, they hoped to persuade the labouring people into forbearance, submission and into giving up their struggle to imporve their lot. Evidently, the Buddhist doctrines whould serve the interests of the Tufan court better than thouse of Bon.

In the days of King Srong-btsan sgam-po, Buddhism had not long been implanted in Tufan and the influence of Bon was still dominant in society. It was only by the time of King Khri-srong-Ide-btsan that Buddhism had found a footing in Tufan society. Things took a drastic turn as a result of a set of measures taken by the king to atronize Buddhism while proscribing Bon.

Around 770 the king paved the way for the rise of Buddhism by suppressing the nobles, including remarkable Stag-sgra klu-khong who oosed Buddhism. He invited famed monks from India and the Tang to Tufan and arranged to have monasteries built for them to preach in. The first of such establishments in Tufan who the Bsam-yas Monastery, construction of which was comleted in 779. It was put in the charge of the Indian monks, 'Santaraksita and Padmasambhava, on orders of the king. Beginning in 781 the king invited monks from the Tang to reach on a two-year rotation. While vigorously promulgating Buddhism, he persecuted the Bon religion by banning it outright, destroying its shrines and condemning to death those Bon text writers who plagiarized Buddhist scriptures. All this had disastrous ettects on Bon.

Furthermore, the king appointed a monk, Chos-blon, as minster to act as a counterweight to the preponderant influence of the nobility at the royal court. This created a precedent for a monk to intervane in Tufan's political affairs.

By the end of the eighth century, however, class polarization in Tufan society had become even more serious with a glaring discrepancy between the rich and the poor in the possession of property. Unevenness in social develoment was becoming ever more marked as shown in the fact that large areas under Tufan's occupation, such as Longyou (in modern Gansu Province), had laready entered into feudalism and that the slave-owning Tufan society saw elements of feudalism develop steadily within itself. All theis indicates that the energetic patronization of Buddhism failed to take the edge off class ontradiction as expected.

My heart leas up when i behold

William wordsworth, English poet and worshipper of nature and simplicity, was born in the lake district. He spent some time in France, where he became an enthusiastic republican until disillusioned by the Terror which followed the French  Recolution, In somerset, with Coleridge, he composed the lyrical Ballads. which attacked concentional poetry of the 18th century and which started the romantic movement in English. Then he settled with his sister Dorothy in Grasmere in 1799. In 1802 he married Mary Hutchinson and tehy started living a life of ''plain living and high thinking.'' and the composed the poems that made him (after initial hostility) recered as the greatest poet of his time.these poems include ''Immortality ode'' many fine sonners, and pastroral poems such as '' Michael'' .Radical in his youth, he became conservative with age. in 1843, he was made oet laureate. His autobiographical poem, the prelude, was posthumously published in 1850.
Wordsworth says:'' poetry is the spontaneous overfolw of powerful feelings: it takes its origin from emotions recollected in tranquility. '' in this poem'' My heart leaps up...'' he recollects n experience of his childhood days and gives his emotion and feelings a meaning. 

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Trekking of Nepal

Nepal is, no doubt blessed with all the qualities to be the most marvelous and impressive trekking country. Only by walking on the ancient foot trials, one can gain access to Himalayan giants. Himalaya “The abode of snow” is the world’s greatest but youngest mountain range and is still increasing in height. Here lies the greatest concentration of the highest mountain range-eight our out of ten highest peaks, most variation in terrain and diverse culture and the most spectacular view. If anyone wants to see Nepal, contact with wild and dramatic landscapes and the fascinating people who live there, walking is the only way.

In the late 50’s col. Roberts, an officer from British Gurkha, saw these beautiful mountains and most friendly people of Nepal. He was a member of Macchapuchure expedition. He watched and experienced how expeditions organized; sherpas working as mountain guide, porters carrying all the lodging and food. A business idea came into his mind. He thought that the expedition type of facilities could be organized in the mountains of Nepal. Only way to see the interior of the country is to walk and the walkers should be supported- that is trekking business. He organized the first commercial trekking to the Everest Base Camp and it became so successful that he registered Mountain Travel in the 1960’s. He trained the Sherpas as Sardar, Sherpa as cooks, Sherpa as guide. He also developed trekking routes, camping equipment, explored camping sites, packing system and service style. Immediately, the trekking business becomes so popular that hundreds of trekking agencies registered but many are operating as unregistered.

When number of trekking agencies increased, leading companies realized the need of an association for the sustainable development of trekking in Nepal. Only and organized association could fulfill the need of modern industry. An association was necessary for many reasons under which they could work together to meet their common goals and also to assist the government by providing suggestions to make trekking business a revenue earning industry as well as to provide employment. There had to be a single organization which could undertake the major responsibilities to develop and promote the country’s adventure tourism. It was also essential to play a significant and conducive role to mitigate mountain environmental stress. Finally the Trekking agents Association of Nepal was established in 1967AD.

The membership of TAAN is limited to Nepalese trekking agents; the foreign trekking agencies may join as associated members. More then 240 general members and 8 associate members meet annually. The executive body, which is elected every two years, has 6 office bearers, 8 executive members, 1 president, 1 charter representative and 1 to 3 nominate executive members. The executive body is headed by the president.

They frequently communicate with the concerned bodies of the government to simplify the procedures and solve the problems related to trekking.

President of the association is the Chief Spokesperson of the association and represents it at the board of Nepal Mountaineering Associations, Himalayan Rescue association, Nepal Tourism and Hotel Management Academy and the National Tourism Council.

Dolpo Bon religion

  Dolpo is one of Nepal's North Westerly districts and the home of many Tibetan speaking groups of people, who are either adherents of Buddhism or the Bon religion. The Tapriza projects concentrate around the Tibetan speaking population and in particular around the adherents of the Bon religion in Dolpo. Until now, education in the region was solely available in Nepalese, and Tibetan speaking groups face the loss of their language and culture. Pupils searching further education in accordance with Bon religion had to travel to Kathmandu or even further to India. Only rich families were able to afford this. Until now, no school teaching the tradition and history of the Bon religion in Tibetan existed in Dolpo. Many pupils who underwent their schooling outside Dolpo were not interested in returning to the remote and inaccessible region after completion and sought jobs in the cities instead. The Tapriza Culture School is a school close to the population that wants to increase the possibility of a well-balanced education.

until the end of the 18th century Dolpo was a part of Tibet and was under the influence of the neighbouring kingdoms and principalities of Lo and Jumla. It then became a protectorate of Lo, today's district Mustang. After the unification of Nepal at the beginning of the 19th century the connection with Lo was interrupted through the establishment of the border between Nepal and Tibet. Since the introduction of the Nepalese Panchayat system Dolpo belongs to Tichurong in the south, to which it still pays taxes.

The opening of Nepal for tourism in 1951 was the cause of changes for many regions of Nepal. Dolpo was closed again in 1974, since Khampas from Tibet (Tibetans fighting for a free Tibet) hiding in the area repeatedly caused conflicts with the Nepalese army. On the other side there was a danger that China would claim these former Tibetan kingdoms. In 1989 the southern areas  Poksumdo, Tichurong and Tarap were reopened for tourism.

For a long time the population of northern Dolpo consisted of an ethnic group called Bhotias with Tibetan origins, all being followers of Bon or Buddhist religion. After the occupation of Tibet and the uprising in Lhasa in 1959/60 Tibetan refugees moved in. The Dolpo-Bhotias live mainly in the villages and subsist on agriculture, trade and animal husbandry. The Tibetan refugees on the other hand dwell in camps outside the villages for the whole year and run trade and animal husbandry. 

The Tibet Bon religion

The Tibetan Bon religion has its roots in pre-Buddhist religious practices which in its early phase had similarities with animistic shamanist religious forms. The Bon religion developed at the same time as Buddhism in the 7th century. Today Bon forms a structured doctrine.

At different times in history, the relationship with Buddhism was rather unfriendly. Adherents of Bon were periodically persecuted and often had to convert to Buddhism. Thus many emigrated into the hinterland of Tibet, into the provinces Amdo and Kham as well as the bounder regions in North Nepal, where they could practice their religion in relative freedom. In these areas, Buddhists and Bonpo live peacefully side by side. Today, two Bon monasteries (sMen-ri und gYung-drung-ling) still exist in central Tibet, yet neither of these is surrounded by a huge lay community which could support them.

Religious freedom in Tibet has become very limited since the Chinese occupation of 1950. Many Tibetans fled into neighbouring countries and built new centres, particularly in India and Nepal. In this changed situation a new Tibetan identity developed, solely based on Buddhism and completely excluding the Bon religion. Only with much difficulty did the Bonpo manage to create their own religion centre (named "new Menri") in Dolanji, North West India. Many old texts from Dolpo were exported to India and printed anew, because many of the Tibetan texts were destroyed, lost or inaccessible. After a long struggle with the exiled Tibetan government in Dharamsala the Bonpo finally managed to speak to the Dalai Lama in person. In 1978 the Dalai Lama acknowledged the Bon religion as a school with its own practices after visiting the newly built Bon monastery in Dolanji. He bestowed on Sangye Tenzing (Lungtok Tempa Nyima) the significant "throne" title. This title is usually granted to the highest leaders of Buddhist sects only and means an important step towards an integration of the Bon community in the Tibetan exile community.

White Bon Sect

In Buddhist religions, there are a lot of sects among the religion but Bon is the most oldest and ancient sect which lineage and offspring exists till now, as you can see in Tibet, India, Europe and Nepal countries where it can be found their followers. It is different from other buddhist religion. Every rule and regulation needs to be followed in cased of you are agreed to this religion.
Killing, telling lie, attachment, angry, greedy etc. are strictly prohibited in this religion, Varieties meditations are taught based on earlier text.
 Tonpa shenrab Miho che is the founder of the bon religion,about 18000 years ago Lord Tönpa Shenrab Miwoche (sTon-pa gShen-rab Mi-bo-che: Teacher and Great Man of the Shen) was born in the land of`Ol-mo lung-ring a part of a larger country called Tagzig (sTag-gzigs: Central Asia). “Öl” symbolizes the unborn, “mo” the undiminishing; “Lung” denotes the prophetic words of Tönpa Shenrab, the founder of Bön, and “ring”, his everlasting compassion. Ölmo Lungring constitutes one-third of the existing world, and is situated to the west of Tibet.
It is described as an eight-petalled lotus under a sky which appears like an eight-spoked wheel. In the centre rises Mount Yungdrung Gutseg (g.Yung-drung dgu-brtsegs), the “Pyramid of Nine Swastikas.”
The nine swastikas represent the Nine Ways of Bön, which will be described below. The swastika or yungdrung is a symbol of permanence and indestructibility of the wisdom of Bön.
At the base of Mount Yungdrung Gutseg spring four rivers, flowing towards the four cardinal directions. The mountain is surrounded by temples, cities and parks. To the south is Barpo Sogye (Bar-po so-brgyad) palace, where Tönpa Shenrab was born. To the west and north are the palaces where Tönpa Shenrab`s wives and children lived. To the east is Shampo Lhatse (Sham-po lha-rtse) temple. The complex of palaces, rivers and parks with Mount Yungdrung Gutseg in the centre constitutes the inner region (Nang-gling) of Ölmo Lungring. The intermediate region (Bar-gling) consists of twelve cities, four of which lie in the four cardinal directions. The third region includes the outer land (mTha`-gling). These three regions are encircled by an ocean and a range of snowy mountains.
Tönpa Shenrab was born a prince, married while young and had children. At the age of thirty-one he renounced the world and lived in austerity, teaching the doctrine. During his whole life his efforts to propagate the Bön religion were obstructed by the demon Khyabpa Lagring (Khyab-pa Lag-ring), that fought to destroy or impede Tönpa Shenrab`s work until eventually the demon was converted and became his disciple. Once while pursuing the demon to recover his stolen horses Tönpa Shenrab arrived in present-day western Tibet. This was his only visit to Tibet. On this occasion he imparted some instructions on the performance of rituals, but on the whole he found the people unprepared to receive more teachings. Before leaving Tibet he prophesied that all his teachings would flourish in Tibet when the time was ripe. Tönpa Shenrab passed away at the age of eighty-two. Admittedly 82 years in Ölmo Lungring correspond to some 8200 years of human time.
There are three biographies of Tönpa Shenrab. The earliest and shortest one is known as Dondu (mDo`-`dus: “Epitome of Aphorisms”); the second is in two volumes and is called Zermig (gZer-mig: “Piercing Eye”). These two accounts were rediscovered as terma (see below) in the 10^th and 11^th centuries respectively. The third and largest is the twelve volume work entitled Zhiji (gZi-brjid: “The Glorious”). This last book belongs to the category of scriptures known as Nyan gyud (bsNyan-rgyud: oral transmission), and was dictated to Loden Nyingpo (bLo-ldan sNying-po) who lived in the 14^th century^.
The doctrine taught by Tönpa Shenrab and recorded in these three accounts was spread by his disciples to adjacent countries such as Zhang-Zhung, India, Kashmir, China, and finally reached Tibet. Its transmission was secured by siddhas and scholars who translated texts from the language of Zhang-Zhung into Tibetan.
Of Tönpa Shenrab`s many disciples, the foremost was Mucho Demdrug (Mu-cho lDem-drug), who in his turn taught many students, the most important of whom were the “Six Great Translators”: Mutsha Trahe (dMu-tsha Tra-he) of Tazig, Trithog Pasha (Khri-thog sPa-tsha) of Zhang-Zhung, Hulu Paleg (Hu-lu sPa-legs) of Sum-pa (east of Zhang-Zhung), Lhadag Ngagdröl (Lha-bdags sNgags-grol) of India, Legtang Mangpo (Legs-tang rMang-po) of China and Sertog Chejam (gSer-thog lCe-byams) of Phrom