Long ago, before the beginning of the Christian era, Chinese philosophy was developed gradually with the introduction of Confucius's moral standards, whereas ancient Iranian society was developed first under Zoroaster's mode of thinking and then under Islamic teachings. Along the same line, Indian Philosophy had begun with the evolution of Vedic ideology. Contrary to these, Tibetan philosophy had begun to flourish initially with the introduction of Bon ideology then began to grow under Buddhist wisdom. Among these regional philosophies, Tibetan philosophy is considered the oldest one presented thousands of years ago through the Bon religion.
Sources of Tibetan philosophy are mainly three. Out of these sources "Bonism" is considered its first source whereas Kesarism and Somalek can be considered its second and third sources respectively. Among these philosophical trends, Bonism is considered its dialectical base for further evolution in the existing social order. In other words, what sorts of creative feelings were active behind a change in Bonism were also involved in creating Kesarism and Somalek at later stages. Hence what a unique way of thinking we achieve by combining above mentioned three sources in a meaningful system of thought is called "Bon philosophy."
A considerable number of topics have been discussed in this book which comprises mainly explanations and necessary interpretations of Bon's ideology. In this context, it is a transcendental philosophy in which those minds have been discussed in detail who had a strong belief in the existence of spiritual beings in the universe and thought them to be the ultimate causes/forces affecting universal truths. Metaphysical foundations were laid down in the same way in other social structures-------In the light of different ideas and various belief systems, basic facts have been discussed in such a way that can help us to understand signs, symbols, and specific indications that we find deeply rooted in Bon system of belief.
It is purely a theoretical approach to explore an ancient civilization that had withered away before reaching to bloom as well as had fallen without spreading beyond the boundaries of closed valleys surrounded by lofty Himalayan Mountains. Readers are, therefore, requested to read this book from the same perspective. It has no concern with geography and politics. Therefore, specific mentions about different regions and countries may please be taken in the context of their historical backgrounds. It is also suggested to please sustain harmony while reading critical reviews and open descriptions about faith-related matters. In different chapters, various aspects of the classical form of Bon religion and their cultural patterns along with modes of narration have been discussed in detail which highlights the Tibetan way of thinking. Under the same perspective, indispensable comments have also been given occasionally about Tibetan Buddhism to the extent of fact-finding. Any objection, observation, along critical reviews in this regard, may be taken in a good sense. It is an attempt to express my deep concern with love for my ancestral homeland, which is still a pride and source of inspiration for my eternal soul.