Российские центры тибетской буддийской традиции: особенности и значение религиозных практик

Yulia Yu. Erendzhenova

doi:10.25178/nit.2021.2.13

Authors

Yulia Yu. Erendzhenova B. B. Gorodovikov Kalmyk State University https://orcid.org/0000-0001-5387-9731

DOI:

https://doi.org/10.25178/nit.2021.2.13

Keywords:

Tibetan Buddhism; Buddhist center; dharma center; Buddhism; Buddhist; Russian Buddhism; Kalmykia; Tuva; Moscow; religious practice; Buddhist practice

Abstract

The article analyzes the subjective significance of religious practices in the Tibetan tradition for the Russian Buddhists. The author considers the historical and cultural context of the dissemination of Tibetan Buddhism in Russia and provides insight into the functioning of contemporary Buddhist organizations and religious practices they conduct.

The source base of the research was the content of web resources that the Buddhists develop and fill with information. In 2020, the author also interviewed three reputable representatives of Russian centers of Tibetan Buddhism: a tulku (a reincarnation of the holy person) — Telo Tulku Rinpoche, the Shajin Lama of Kalmykia; a Buddhist teacher — Lama Lopsan Chamzy, Kensur of the Directorate of the Kamby Lama of Tuva; and a practicing layman — Dmitry A. Nikiforov, the editor-in-chief of the Je Tsongkhapa Publishing House (Moscow).

The activities carried out in most Russian Buddhist organizations (monasteries and dharma centers) are characterized by a profound influence of the Tibetan Buddhist culture. All Buddhists equally practice religious rituals related to the moral and tantric commitments they have made during initiations and blessings. These include traditional preparatory practices of Tibetan Buddhism, meditation, and tantric rituals. Despite the fact that believers consider the Buddhist tantra mainly as an individual practice, at the same time, Buddhist organizations, especially monasteries, regularly conduct tantric rituals for many common believers.

Representatives of Buddhist centers have cautiously anticipated the possible intentions of their spiritual brothers and sisters. At first, most of the members of the centers are self-centered. Nevertheless, the motivation of practitioners undergoes positive changes. Eventually, immersion in philosophical discourse, regular meditations and rituals lead to a more spiritual and altruistic intention. The collective form of practice is of no small significance. Regular gatherings of believers to meditate and perform rituals together develop mutually supportive relationship and enhance spiritual motivation. Joint Buddhist practices became especially important in the context of the COVID-19 pandemic, when people needed spiritual support.

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