Within the Bön tradition, the landscape itself is understood as permeated with sacred presence, and this is reflected in a rich constellation of holy places. At the mythic and cosmological level, texts speak of realms such as Olmo Lungring, regarded as a primordial holy land and the central domain of Tonpa Shenrab Miwoche, the founding figure of Bön. This realm is described as lying to the west of Tibet and is often linked, in a symbolic rather than strictly geographical way, with regions beyond the Tibetan plateau. Such visionary geographies function as spiritual archetypes, orienting practitioners toward an idealized sacred world that underlies ordinary perception.

On the physical plane, certain mountains and lakes in and around Tibet are revered as especially potent. Foremost among these is Mount Kailash, also known as Tise or Gang Rinpoche, venerated as the “nine‑tiered swastika mountain” and regarded as an axis mundi, the spiritual center of the world. Nearby Lake Manasarovar is honored as a purifying lake endowed with great spiritual power. The broader Kailash region, sometimes described as the “Silver Palace of Tise,” is treated as an earthly manifestation of a celestial Bön paradise, and Bön practitioners traditionally circumambulate the mountain in a counterclockwise direction, marking their distinctive ritual orientation.

Beyond Kailash, the ancient kingdom of Zhang Zhung in western Tibet is remembered as a heartland of early Bön civilization, and numerous sites there—mountains, valleys, and ruins—are held to be charged with ancestral power. Natural formations across the Tibetan plateau, including other mountains, lakes, caves, and even certain sky‑burial grounds, are revered as abodes of protector deities and local gods. Many of these places are visited as pilgrimage destinations or used as settings for rituals and meditative retreat, where the boundary between outer landscape and inner experience becomes especially permeable.

Monasteries and practice centers also take on the character of sacred sites within this tradition. Menri Monastery, historically in central Tibet and later re‑established elsewhere, functions as a principal seat of Bön learning and ritual, while other monasteries such as Sezhig and Yungdrung Ling similarly serve as focal points of devotion and lineage transmission. Caves and hermitages associated with Tonpa Shenrab and later Bön masters are venerated as places where teachings were practiced, safeguarded, or revealed. Taken together, these mythic realms, natural power places, and monastic centers form an intricate sacred geography in which the Bön vision of reality is continually enacted and renewed.