Tibetan Buddhism is often called “Lamaism”. To avoid confusing Tibetan Buddhism with other forms of Buddhism, Lamaism is a term that will be used here.
The history of Lamaism among the Mongols is long and sometimes violent. It is important to know this history so people can better understand the root of some sentiments between Shamanism and Lamaism. It is also important to remember this history so the atrocities do not repeat themselves.
Since the time of Chinggis Khaan, only people who were of his royal lineage were allowed to rule Mongolia. This frustrated many would-be rulers who were not of this line. Altan khan was the most destructive of these usurpers. He perceived that through the Buddhist faith he could gain legitimacy by claiming to be a reincarnation of Khublai Khaan.
Altan khan chose the Gelug order of Tibetan Buddhism (founded by Tsongkhapa, 1357-1419). In 1577 he invited the leader of this order, Sonam Gyatsho, to come to Mongolia and teach his people.
Sonam Gyatsho proclaimed Altan Khan to be the reincarnation of Khublai Khan, and in return, Altan Khan gave the title Dalai Lama to Sonam Gyatsho. Altan Khan posthumously awarded the title to his two predecessors, making Sonam Gyatsho the 3rd Dalai Lama.
Altan khan then proceeded to convert the Mongols to Buddhism either by choice or force.
“The Mongolian government and Lamaist bodies of that period implemented a variety of measures intended to wipe out Mongolian shamanism. For example, Tumed’s Altan Khan passed a law in 1578 that banned shamanist ideological propaganda and traditional rituals. Shamanist ceremonies, including burial-services that involved the burning of animal meat were forbidden by this law. In contrast, Buddhist annual and monthly fasting was strictly enforced. Laws protected inviolable rights of Lamaist officials as officers of the state according to their rank and positions respectively. The four main ranks of Lama priests became exempt from military and fiscal dues. Lavish gifts were given to incoming Lamas according to special codes. For example, a Lama should receive at least 100 horses or equivalent, if he were a learned priest, an unlearned one no less than 20, and even a servant or coachman should be given at least 10. Moreover, images and appurtenances of ongons were burned down and replaced with idols of Mahagal-Burhan. These were to be worshipped with sacrifices of the three kinds of animal flesh (mutton, beef, and horse), and all kinds of milk products. Households were forbidden to carry out shamanist worship at home. Culprits were to pay a fine in horses related to the number of offenses. These laws on one hand gave Lamaism legal, political and economic privileges, while on the other they persecuted shamans and severely restricted the practice of their customs.
Thanks mainly to the investment, assistance, and support of the Ming Dynasty, many Lamaist monasteries were built and many Buddhist texts were published in Beijing to be sent to Mongolia. It is evident that this zeal on the part of the Ming and Qing dynasties to spread the red and yellow Buddhist sects in Mongolia was primarily in order to undermine the heroic warrior traditions of the Mongols. Encouraging Lamaism or Yellow Buddhism in Mongolia subverted the Mongol traditional values. In this regard the distinguished scholar Roy Chapman Andrews wrote “There were several contributory causes of the decay of the Mongol race, but the primal factor was the introduction of Lamaism. Before this they were shamanists, worshipping the spirits of nature...in rocks, trees and mountains.”
Until the 1940’s there were a total of approximately 941 Buddhist monasteries, about 70% of which were not established until the 19th century.
The Manchurian Emperors [Qing Dynasty] instigated a number of aggressive and brutal measures against shamanism during the 17th century, including the humiliation of Oirad’s official Neij (1557-1653) and Zayar Bandid Namhayjamts (1575-1662). The teachings of Maydar Hutagt, sent to Mongolia for the intensification of Lamaism, spread in Mongolia. Shamans were killed, murdered, burnt with dog droppings, and subjected to many fines paid in livestock. Between the 1860’s and 1904, there were three mass burnings at campfires around Horchin, at which it was said, “The ones who have real powers will emerge unscathed, but the remainders shall die.”
Another such burning occurred in the 19th century in Besud Yost Zasagt Hoshuu.
Excerpt from Mongolian Shamanism by Purev Otgony