This reviewer whose name I don't know says it clearly:

"Bön Medicine Parts are Good, But....., August 21, 2004
I first would reiterate that the sections on Bön Medicine (and Tibetan Medicine in general) are sound indeed. There is much of value for the Western reader, and the book can indeed imbue balance and better health to the beginning or intermediate reader.

That said, I am not of the Dur Bön (Old Bon) tradition, but rather of the Yungdrung Bön (Eternal Bön) tradition. From various accounts I have read of the dynamic in Tibet between Bön and Buddhism, inclusing those of Per Kvaerne, the accounts in this book could not be more wrong. There is a definite conflict, and, at the present time, I would regard Mr. Hansard's account as incorrect.

"Also, outside of reviews of this book, I have not been able to independently verify the existence of Hansard's lama, Ürgyen Namchuk. Are we to accept the story that Ürgyen Namchuk was sent to New Zealand, found Hansard on the beach at the age of four, and apparently had no other students than Hansard? Something seems wrong here. Was the teacher an invention of convenience? I would certainly invite a rejoinder from Mr. Hansard, and references to show Lama Ürgyen was real."

It is a simple request. Tell the truth (whatever that is), and back it up, at least in some small way. To Hansard: people are going to hound you until you do.

This sounds a lot like how Hansard comes off in his workshops:

Another problem is that the Tibetan term bon, probably deriving from the old verb form 'bond-pa, meaning "to invoke the gods," [3] has two different cultural referants. In the first usage, Bon does indeed refer to the indiginous pre-Buddhist shamanistic and animistic culture of Tibet, a culture that possessed many characteristics in common with other shamanistic tribal cultures of Central Asia and Siberia. Although these cultures involved various types of religious practice and belief, the central role was occupied by a practitioner known as a shaman. The activity of the shaman was definitively characterized as entering into an altered state of consciousness by way of chanting, drumming, dancing, and so on, whether this altered state of consciousness or "ecstasy" was understood to be soul-travel, as an out-of-the-body experience, or a form of spirit possession. [4] The principal social function of such a practitioner was healing. A traditional form of Central Asian shamanism involving spirit possession continues to be practiced widely in Tibet even today among both Buddhist and Bonpo populations, as well as among Tibetan refugees living elsewhere in Ladakh, Nepal, and Bhutan. Such a practitioner is known as a lha-pa or dpa'-bo. [5] Elsewhere on the borders of Tibet in the Himalayas and along the Sino-Tibetan frontiers, among certain Tibetan speaking and related peoples, there exist shamanic practitioners known as Bonpos, as for example among the Na-khi in China [6] and among the Tamangs in Nepal. [7]

This is what people usually think of when they are thinking of Bon:

But there exists a second type of religious culture also known as "Bon" whose adherents claim to represent the pre-Buddhist civilization of Tibet. These practitioners of Bon assert that at least part of their religious tradition was not native to Tibet, but was brought to Central Tibet sometime before the seventh century from the previously independent country of Zhang-zhung, west of Tibet, and more remotely from Tazik (stag-gzig) or Iranian speaking Central Asia to the northwest. [8] This form of Bon is known also as Yungdrung Bon (g.yung-drung bon), "the Eternal Teaching," a term which could be reconstructed into Sanskrit as "Svastika-dharma," where the swastika or sun-cross is the symbol of the eternal and the indestructable, corresponding in most every respect to the Buddhist term vajra or diamond (rdo-rje). In addition to ritual texts relating to shamanic and animistic practices, this ancient tradition possesses a large corpus of texts, also claiming to be pre-Buddhist in origin, relating to the higher teachings of Sutra, Tantra, and Dzogchen (mdo rgyud man-ngag gsum). The Bonpo Lamas, instead of looking back to the North Indian prince, Siddhartha Gautama, as their Buddha and as the source of their higher teachings of Sutra, Tantra, and Dzogchen, look back even further in time to another prince, Shenrab Miwoche (gShen-rab mi-bo-che), born in Olmo Lungring ('Ol-mo lung-ring) in remote Central Asia, as their Buddha (sangs-rgyas) and as the source of their teachings. Hence, the latter is given the title of Tonpa or Teacher (ston-pa), literally "the one who reveals". Modern scholars may question the historicity of this figure and Tonpa Shenrab is indeed given a rather fabulous date by the Bonpo tradition, asserting that he flourished some eighteen thousand years ago. [9] Futhermore, he is given a hagiography in Bonpo sources in no way inferior to that of Shakyamuni Buddha, as found, for example, in the Lalitavistara. [10] Along with the fabulous hagiographies of Padmasambhava found in the extensive literature of the Nyingmapa school, such as the Padma bka'-thang and the bKa'-thang gser-phreng, the career of Tonpa Shenrab represents one of the great epic cycles of Tibetan literature. [11]

These articles are by Vajrantha. Hansard, please now tell the truth.

At the risk of repeating myself, Chris ain't James, but I am sensing he is not far away.
I also think he can not humble himself to make a reply, or more likely, he has lost the plot.
No one escapes karma, though. Anyway, not in my experience.

Gondolf re:

"I recently came across this advertisement:

The South London Natural Health Centre

TIBETAN DUR BON ACUPUNCTURE

Tibetan Dur Bon Acupuncture is an ancinet system of healing predating Buddhism and influenced by ancient cultures and spiritual traditions. Tibetan acupuncture works by inserting fine needles into specific points just below the skin’s surface.

Anybody know who this is and if they are/were associated with Hansard?"


I believe the 'practitioner' is none other than one, Natalie (Mineau?) who I gather was involved with Hansard and the Eden Centre. She should also be approached about peddling Dur Con!

As to the quotes on 'Bon' these are broadly correct, however Mr.Hansard prefers matters to be confused, and obtuse. It benefits him to deflect criticism and enquiry to such rarified areas, that said his fact-free claims are riddled with inconsistences, distortions, ignorance and fabrication. Since according to Hansard/Realnamegone his 'tradition' pre-dates, a convenient cover, the authentic Tibetan Bon culture, we must assume he has convincing and verifyable evidence to support that assertion. Unless of course Hanard/Realnamegone received this telepathically through some ectoplasmic being, now wouldn't that be another convenient!

You can go and check out the website at www.southlondonnaturalhealthcentre.com

However, Nathalie is only listed as practicing craniosacral therapy and holistic massage.

She appears to be NOW...changes have been made to that site, interesting how quickly bad news travels

Here we are!

[www.southlondonnaturalhealthcentre.com]

Which states:
-------------------------------------------------------
The South London Natural Health Centre
TIBETAN DUR BON ACUPUNCTURE
Tibetan Dur Bon Acupuncture is an ancinet (sic) system of healing predating Buddhism and influenced by ancient cultures and spiritual traditions. Tibetan acupuncture works by inserting fine needles into specific points just below the skin’s surface

Call 020 7720 8817 to book an appointment or find out more

Click on a practitioner below to find out about their approach, qualifications etc.

Nathalie Mineau
---------------------------------

As I say Nathalie is next in line for exposure!!!!

In light of the contiuing efforts by some to justify and defend Christopher Hansard’s ‘dur-bon’ fantasy I thought it may prove of benefit to present a brief historical overview.

Beginnings

We discover past civilisations through archaeological evidence, primary literary sources, language, and to a lesser degree the mythology of our ancestors. More recently genetic research is exposing our geographic origins and adding knowledge to early migration patterns. The more tangible proofs can be examined through the objective and balanced lens of science, funeral remains permit us to glimpse into the customs, beliefs, and technical and artistic capabilities of ancient societies. The physical inscriptions of long-dead languages can be decoded, dated, and interpreted, these can be cross referenced against later histories and myths to enable a detailed and informed understanding. Such processes have been applied to most ancient cultures, including that of Tibet, so that historians, archaeologists, linguists, and cultural anthropologists now have a wealth of detailed information and physical evidence.

In the case of Tibet this is assisted by the incredible fact that the culture, traditions and religious practices were maintained, virtually unchanged over centuries. In addition apart from a profound, diverse and rich oral tradition, in which histories were preserved, there existed a vast collection of religious, and other texts, which documented the early history of Tibet. Archaeological evidence is abundant too, which has revealed the existence of a highly developed and sophisticated culture of extreme antiquity, which pre-dates the arrival of Buddhism in Tibet in the 7th Century ACE. On the basis of archaeological remains it is now thought that the Tibetan people have occupied the Amdo-Tibetan Plateau from the new and Old Stone Age period, between 7 and 10 000 years. Arising from that antiquity, and a key element in the subsequent development of Tibetan culture and religion, arose what is now generally agreed by scholars was the Bon Kingdom of Zhang-Zhung.

Although a precise geographical location has proved elusive, Bon historical records indicate it extended across much of Tibetan territory, including is thought what is now the Ngari region of Western Tibet
With its own language, only traces of which now remain in certain Bon religious texts, economy, and social structure, Zhang-Zhung exerted a powerful influence upon the region and was instrumental in the emergence of what was to become a unified Tibet through its relations with the Tibetan Yarlung society, and later still a dynastic alliance with Songtsen Gampo, a powerful 7th Century Tibetan king.

Clearly the Tibetan Bon tradition has an extremely ancient lineage as reflected in its cosmology, which shares, although not deriving from, some concepts with early Persian mythology. The general understanding of Bon history traces its beginnings as a form of shamanism that were practiced in Zhang-Zhung, prior to the arrival of the great Teacher, Tonpa Shenrab. It was from Shenrab that Yung drung Bon developed into a systematic tradition, with a set of canons and doctrines, it impossible to give an accurate date for this development, Bon historians trace it back several thousand years, while archaeological evidence points to extremely ancient origins.

Origins of the Name Bon

As a term Bon is ultimately derived, in all probability, from the Zhang-Zhung language, as indicated an ancient form of Bon operated in Zhang-Zhung, prior to the establishment of orthodox Yung drung Bon, these included primitive practices called bdud-bon and btsan bon. The religion of Tonpa Shenrab was not originally called Bon but Gyer, which is itself an ancient Zhang-Zhung word that was subsequently translated into Tibetan as Bon. In that sense, and taking into account the social and religious fusion of Zhang-Zhung and Tibetan cultures, the word Bon can be considered to be Tibetan.

The Zhang-Zhung Language


According to the numerous historical works of Tibetan Buddhism, it is said that Tibet had no written language before King Songtsen Gampo (7th Century ACE). This view is increasingly considered somewhat flawed as more evidence emerges of Tibet’s Zhang-Zhung/Bon culture. However, did Zhang Zhung have its written language at that time? The earliest Bon scriptures were written in Zhang Zhung script and were translated into Tibetan at a later time; and can now be found among the texts kept in some Bonpo temples, there are some Tibetan Zhang Zhung bilingual works and vocabularies. Thus, it is evident that Zhang Zhung had its written language earlier than Tibet, though no record of its origin can be found. According to recorded Bon history this script appeared at the time Tonpa Shenrab, if so this would show the Zhang Zhung script was created earlier than Tibetan writing.

Tonpa Shenrab (As Recorded By the Genuine Tibetan Bon Tradition)

Tonpa 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 Tonpa Shenrab`s work until eventually the demon was converted and became his disciple. Once while pursuing the demon to recover his stolen horses Tonpa 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. Tonpa Shenrab passed away at the age of eighty-two. Admittedly 82 years in Ölmo Lungring correspond to some 8200 years of human time.

According to the Bön religion of Tibet, about 18000 years ago Lord Tonpa Shenrab Miwoche (sTon-pa gShen-rab Mi-bo-che: Teacher and Great Man of the Shen) was born in the land of Olmo Lungring, a part of a larger country called Tagzig “Öl” symbolizes the unborn, “mo” the un-diminishing; “Lung” denotes the prophetic words of Tonpa 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, 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 palace, where Tonpa Shenrab was born. To the west and north are the palaces where Tonpa Shenrab`s wives and children lived. To the east is Shampo Lhatse 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.

Conclusions

Tibetan Bon history, culture and religion is a vast, diverse and profoundly rich and detailed subject encompassing a range of incredibly complex disciplines and philosophies. Its has a lineage of extreme antiquity enriched by a distinct language, culture and religious system that exerted a profound influence upon the development of Tibet and other neighbouring regions. The Bon tradition evolved from a form of shamanism into an ordered and orthodox philosophy with unique doctrines and rituals.

Such facts can be examined against the archaeological and written records, both of which demonstrate that the Bon religion of Tibet has very ancient origins indeed. One wonders what evidence Mr Hansard (real name gone and other incarnations) can provide to prove the existence of so-called ‘Dur-Bon’, and his vacuous assertion that it pre-dates the Zhang-Zhung (and later Tibetan) Yung-Drung Bon.