The modern revival of the Jonang tradition unfolds on several intertwined levels: historical, institutional, and intellectual. After a long period in which it was widely assumed that Jonang had been absorbed by other schools, researchers and practitioners documented that substantial Jonang communities and monasteries had in fact endured, especially in regions such as Amdo and Tsang. These communities quietly preserved the distinctive combination of Kālacakra completion-stage practice and the *shentong* understanding of buddha-nature. The recognition that Jonang had maintained an unbroken continuity helped shift it from the margins of Tibetan Buddhist discourse back into view as a living, rather than merely historical, tradition.

Institutional rebuilding has been central to this renewal. Jonang monasteries within Tibetan regions have been restored or expanded, and new or re-founded monasteries and centers have appeared in exile communities in India and Nepal. These institutions serve not only as places of ritual and meditation, but also as hubs for the study and transmission of Jonang’s philosophical heritage. The presence of recognized lineage holders and tulkus associated with the Jonang transmission has further anchored this revival, ensuring that the Kālacakra and *shentong* teachings are not merely archived but actively practiced and taught.

A parallel revival has taken place in the realm of scholarship and textual preservation. Critical editions and translations of major Jonang works, especially those of Dolpopa and Tāranātha, have become more widely available in Tibetan and other languages. Academic studies have examined Jonang’s distinctive interpretation of buddha-nature, bringing its perspectives into broader conversations within Buddhist studies. At the same time, large-scale efforts to collect, preserve, and reproduce Jonang texts—through printing, reprinting, and the safeguarding of xylographs—have secured the material basis for sustained study and practice.

Recognition and integration within the wider Tibetan Buddhist world have also played a decisive role. Jonang has been acknowledged as a distinct tradition alongside the other major Tibetan schools, and prominent spiritual leaders have publicly affirmed the value of its unique doctrinal and contemplative contributions. This has encouraged greater openness to Jonang’s understanding of a luminous, positive buddha-nature and its particular approach to Kālacakra. As a result, Jonang teachings now circulate not only within their historical heartlands but also in global Buddhist communities, where practitioners and scholars alike engage them as a vital expression of the Mahāyāna vision.