The Tibetan Bon creed instituted by Tonpa Shenrab Miwo centered West Tibet primarily and practiced shamanism. In the ancient days the religious heads of Bon and Shen chiefly led the death rituals of the Royals. Later when Dharmaraja introduced Buddhism in Tibet the religious conflicts began in different regions of Tibet. Whatsoever, Bon and the Buddhism flourished in Tibet parallelly. No evident document clearly portrays which religion or philosophy was more influential to another. However, Bon religion (the practice of Shamanism) is considered as the Buddhism prior to Buddha.

The introduction of Buddhism in the 7^th century captivated the faith of many in the religion like a bush-fire, but the practice of shamanism or Bon religion never vanished in several Himalayan settlements dominated by shamanism. Today, Bon religion is a well thought-out principle. At times the rapport to Buddhism was rather apprehensive. The followers of Bon were offended frequently in history and were forced to adapt as Buddhists. The anti Bon activity forced several followers of the religion emigrate out of Tibet and take refuge in the provinces of Amda and Kham. Some of them immigrated to the regions of present Nepal where they could practice shamanism freely. In the present days in few regions of Tibet and Nepal Buddhists and Bons live peacefully.

Since the Chinese invasion over Tibet in 1950 the religious liberty is restricted. Thousands of Tibetan Bons fled to the neighboring nations like Nepal and India and built the new centers for Bon practice. After the invasion the changed scenario in Tibet allowed the practice of Buddhism and wiped out Bon followers. However, Bons struggled to establish their religious center in Only in Dolanji in northwestern India (called “New Menri”). The Bon immigrants in Nepal eventually held strong roots of shamanism practice in the western highland settlements of Dolpo. However, a huge number of ancient original manuscripts related to Bon were either exported from Dolpo or reprinted in India. Several of them were destroyed in Tibet during the Chinese invasion and the equal number had tough ways to make to Dolpo or India.

The struggle for the identity continued as after a long time of exile from Tibet, Bonpo were successful in pleading to Dalai Lama personally. After the plead Dalai Lama personally visited Bon Monastery of Dolanji in northwest India in 1978. The visit was worthwhile. After the visit the Bon Religion was officially recognized as a school with own practices and Sangye Tenzing was awarded a throne to lead the practice. This title reserved for the highest leaders of the Buddhist schools was integral step to boost the suppressed community on Tibetan exile to practice the ancient time religion.