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Buddhism in Mongolia derives much of its recent characteristics from Tibetan Buddhism of the Gelugpa school. Traditionally, Mongols worshiped heaven (the "clear blue sky") and their ancestors, and they followed ancient northern Asian practices of shamanism, in which human intermediaries went into trance and spoke to and for some of the numberless infinities of spirits responsible for human luck or misfortune. Although the emperors of the Yuan Dynasty in the 14th and 15th century had already converted to Tibetan Buddhism, the Mongols returned to their old shamanist ways after the collapse of their empire. In 1578 Altan Khan, a Mongol military leader with ambitions to unite the Mongols and to emulate the career of Chinggis, invited the head of the rising Yellow Sect of Tibetan Buddhism to a summit. They formed an alliance that gave Altan Khan legitimacy and religious sanction for his imperial pretensions and that provided the Buddhist school with protection and patronage.
Buddhism in Mongolia derives much of its recent characteristics from Tibetan Buddhism of the Gelugpa school. Traditionally, Mongols worshiped heaven (the "clear blue sky") and their ancestors, and they followed ancient northern Asian practices of shamanism, in which human intermediaries went into trance and spoke to and for some of the numberless infinities of spirits responsible for human luck or misfortune. Although the emperors of the Yuan Dynasty in the 14th and 15th century had already converted to Tibetan Buddhism, the Mongols returned to their old shamanist ways after the collapse of their empire. In 1578 Altan Khan, a Mongol military leader with ambitions to unite the Mongols and to emulate the career of Chinggis, invited the head of the rising Yellow Sect of Tibetan Buddhism to a summit. They formed an alliance that gave Altan Khan legitimacy and religious sanction for his imperial pretensions and that provided the Buddhist school with protection and patronage.
Undur Geghen Zanabazar (1635–1723), was the first Jebtsundamba Khutuktu, the spiritual head of Tibetan Buddhism for the Khalkha in Outer Mongolia. In 1640 Zanabazar was recognized by the Panchen Lama and the Dalai Lama as being a 'living Buddha', and he received his seat at Orgoo, then located in Ovorkhangai – 400 miles from the present site of Ulan Bator – as head of the Buddhist Gelug tradition in Mongolia.
Buddhism in Mongolia derives much of its recent characteristics from Tibetan Buddhism of the Gelugpa school. Traditionally, Mongols worshiped heaven (the "clear blue sky") and their ancestors, and they followed ancient northern Asian practices of shamanism, in which human intermediaries went into trance and spoke to and for some of the numberless infinities of spirits responsible for human luck or misfortune. Although the emperors of the Yuan Dynasty in the 14th and 15th century had already converted to Tibetan Buddhism, the Mongols returned to their old shamanist ways after the collapse of their empire. In 1578 Altan Khan, a Mongol military leader with ambitions to unite the Mongols and to emulate the career of Chinggis, invited the head of the rising Yellow Sect of Tibetan Buddhism to a summit. They formed an alliance that gave Altan Khan legitimacy and religious sanction for his imperial pretensions and that provided the Buddhist school with protection and patronage.
Mongolian Buddhism: Ruins of the destroyed monastery of Ongiin Khiid. reports indicate that iin the 1920s there were over 112,000 Mongolian Buddhist monks, representing more than 13 percent of Mongolia's overall population. By the 1940s, nearly every monk was either dead or had apostatised. As late as 1934, the communist party counted 843 major Buddhist centers, about 3,000 temples of various sizes, and nearly 6,000 associated buildings, which usually were the only fixed structures in a world of yurts. By the late 1940s, one monastery, Gandan Monastery, with a community of 100 monks, remained open in Ulaanbaatar. It was the country's sole surviving monastery and was more for international display than functionality. A few of the old monasteries survived as museums, and Gandan served as a living museum and a tourist attraction. Public Domain image by Bouette.
Buddhism in Mongolia derives much of its recent characteristics from Tibetan Buddhism of the Gelugpa school. Traditionally, Mongols worshiped heaven (the "clear blue sky") and their ancestors, and they followed ancient northern Asian practices of shamanism, in which human intermediaries went into trance and spoke to and for some of the numberless infinities of spirits responsible for human luck or misfortune. Although the emperors of the Yuan Dynasty in the 14th and 15th century had already converted to Tibetan Buddhism, the Mongols returned to their old shamanist ways after the collapse of their empire. In 1578 Altan Khan, a Mongol military leader with ambitions to unite the Mongols and to emulate the career of Chinggis, invited the head of the rising Yellow Sect of Tibetan Buddhism to a summit. They formed an alliance that gave Altan Khan legitimacy and religious sanction for his imperial pretensions and that provided the Buddhist school with protection and patronage.
The Khalkha Jebtsundamba Khutuktus (Mongolian: Javzandamba Khutagt; Tibetan: Jetsun Dampa; literally, 'Holy Venerable Lord') were the spiritual heads of the Gelug lineage of Tibetan Buddhism in Mongolia. They also held the title of Bogd Gegeen, making them the most senior lamas in Mongolia.
Buddhism in Mongolia derives much of its recent characteristics from Tibetan Buddhism of the Gelugpa school. Traditionally, Mongols worshiped heaven (the "clear blue sky") and their ancestors, and they followed ancient northern Asian practices of shamanism, in which human intermediaries went into trance and spoke to and for some of the numberless infinities of spirits responsible for human luck or misfortune. Although the emperors of the Yuan Dynasty in the 14th and 15th century had already converted to Tibetan Buddhism, the Mongols returned to their old shamanist ways after the collapse of their empire. In 1578 Altan Khan, a Mongol military leader with ambitions to unite the Mongols and to emulate the career of Chinggis, invited the head of the rising Yellow Sect of Tibetan Buddhism to a summit. They formed an alliance that gave Altan Khan legitimacy and religious sanction for his imperial pretensions and that provided the Buddhist school with protection and patronage.
Mongolian Buddhism: The Bogd Khan was simultaneously religious and secular head of the Mongolian state until the 1920s. Ikh Huree, as Ulan Bator was then known, was the seat of the preeminent living Buddha of Mongolia (the Jebtsundamba Khutuktu, also known as the Bogdo Gegen and later as Bogd Khan), who ranked third in the Lamaist-Buddhist ecclesiastical hierarchy, after the Dalai Lama and the Panchen Lama.
Buddhism in Mongolia derives much of its recent characteristics from Tibetan Buddhism of the Gelugpa school. Traditionally, Mongols worshiped heaven (the "clear blue sky") and their ancestors, and they followed ancient northern Asian practices of shamanism, in which human intermediaries went into trance and spoke to and for some of the numberless infinities of spirits responsible for human luck or misfortune. Although the emperors of the Yuan Dynasty in the 14th and 15th century had already converted to Tibetan Buddhism, the Mongols returned to their old shamanist ways after the collapse of their empire. In 1578 Altan Khan, a Mongol military leader with ambitions to unite the Mongols and to emulate the career of Chinggis, invited the head of the rising Yellow Sect of Tibetan Buddhism to a summit. They formed an alliance that gave Altan Khan legitimacy and religious sanction for his imperial pretensions and that provided the Buddhist school with protection and patronage.
Altan Khan (1507–1582), ruler of the Tumet Mongols and de facto ruler of the Right Wing, or western tribes, of the Mongols, was the grandson of Dayan Khan (1464–1543), a descendant of Kublai Khan (1215–1294), who had managed to unite a tribal league between the Khalkha Mongols in the north and the Chahars (Tsakhars) to the south. His name means 'Golden Khan' in Mongolian. Altan Khan is particularly remembered for re-establishing ties between Mongolia and the religious leaders of Tibet. Altan Khan first invited the Sonam Gyatso to Tumet in 1569, but apparently he refused to go and sent a disciple instead, who reported back to him about the great opportunity to spread Buddhist teachings throughout Mongolia.
Mongolian Buddhism: The Bogd Khan was simultaneously religious and secular head of the Mongolian state until the 1920s. Ikh Huree, as Ulan Bator was then known, was the seat of the preeminent living Buddha of Mongolia (the Jebtsundamba Khutuktu, also known as the Bogdo Gegen and later as Bogd Khan), who ranked third in the Lamaist-Buddhist ecclesiastical hierarchy, after the Dalai Lama and the Panchen Lama.
Buddhism in Mongolia derives much of its recent characteristics from Tibetan Buddhism of the Gelugpa school. Traditionally, Mongols worshiped heaven (the "clear blue sky") and their ancestors, and they followed ancient northern Asian practices of shamanism, in which human intermediaries went into trance and spoke to and for some of the numberless infinities of spirits responsible for human luck or misfortune. Although the emperors of the Yuan Dynasty in the 14th and 15th century had already converted to Tibetan Buddhism, the Mongols returned to their old shamanist ways after the collapse of their empire. In 1578 Altan Khan, a Mongol military leader with ambitions to unite the Mongols and to emulate the career of Chinggis, invited the head of the rising Yellow Sect of Tibetan Buddhism to a summit. They formed an alliance that gave Altan Khan legitimacy and religious sanction for his imperial pretensions and that provided the Buddhist school with protection and patronage.
Mongolian Buddhism: Zanabazar, one of the most influental tulku in Mongolia. In Tibetan Buddhism, a tulku is a particular high-ranking lama, of whom the Dalai Lama is one, who can choose the manner of his (or her) rebirth. Normally the lama would be reincarnated as a human, and of the same sex as his (or her) predecessor. However, discussing his own successor, the Dalai Lama has been quoted as saying that "if a woman reveals herself as more useful the lama could very well be reincarnated in this form". The Dalai Lama has also said (when speculating about the possibility that his people might have no use for a Dalai Lama after he dies) that he "might take rebirth as an insect, or an animal...". In contrast to a tulku, all other sentient beings including other lamas, have no choice as to the manner of their rebirth.
Mongolian Buddhism: The Bogd Khan was simultaneously religious and secular head of the Mongolian state until the 1920s. Ikh Huree, as Ulan Bator was then known, was the seat of the preeminent living Buddha of Mongolia (the Jebtsundamba Khutuktu, also known as the Bogdo Gegen and later as Bogd Khan), who ranked third in the Lamaist-Buddhist ecclesiastical hierarchy, after the Dalai Lama and the Panchen Lama.
Mongolian Buddhism: The Bogd Khan was simultaneously religious and secular head of the Mongolian state until the 1920s. Ikh Huree, as Ulan Bator was then known, was the seat of the preeminent living Buddha of Mongolia (the Jebtsundamba Khutuktu, also known as the Bogdo Gegen and later as Bogd Khan), who ranked third in the Lamaist-Buddhist ecclesiastical hierarchy, after the Dalai Lama and the Panchen Lama.
Mongolian Buddhism: Statuette of Zanabazar, one of the most influential tulku in Mongolia, 19th century. In Tibetan Buddhism, a tulku is a particular high-ranking lama, of whom the Dalai Lama is one, who can choose the manner of his (or her) rebirth. Normally the lama would be reincarnated as a human, and of the same sex as his (or her) predecessor. However, discussing his own successor, the Dalai Lama has been quoted as saying that 'if a woman reveals herself as more useful the lama could very well be reincarnated in this form'. The Dalai Lama has also said (when speculating about the possibility that his people might have no use for a Dalai Lama after he dies) that he 'might take rebirth as an insect, or an animal...'. In contrast to a tulku, all other sentient beings including other lamas, have no choice as to the manner of their rebirth. Public Domain image by Gryffindor.
Mongolian Buddhism: Buddhist Thangka portraying a mountain deity wielding a sword. A 'thangka', also transliterated as 'tangka', 'thanka' or 'tanka' , is a Tibetan or Mongolian silk painting with embroidery, usually depicting a Buddhist deity, famous scene, or mandala.
Mongolian Buddhism: Gilded stupa and a prajnaparamita ('Heart of Perfect Wisdom') text from the 18th century CE. Photo by Gryffindor (CC BY-SA 3.0 License).
Ngawang Lobsang Gyatso, the Great Fifth Dalai Lama (1617–1682), was a political and religious leader in seventeenth-century Tibet. Ngawang Lozang Gyatso was the ordination name he had received from Panchen Lobsang Chökyi Gyaltsen who was responsible for his ordination.<br/><br/> He was the first Dalai Lama to wield effective political power over central Tibet, and is frequently referred to as the 'Great Fifth Dalai Lama'.
Mongolian Buddhism: A Buddha image at Erdene Zuu Monastery near Karakoram. Karakorum (Qara Qorum) was the capital of the Mongol Empire in the 13th century, and of the Northern Yuan in the 14-15th century. Its ruins lie in the northwestern corner of the Ovorkhangai Province of Mongolia, near today's town of Kharkhorin, and adjacent to the Erdene Zuu monastery. They are part of the upper part of the World Heritage Site Orkhon Valley Cultural Landscape.