Buddhism and shamanism as the main religions of the peoples of Siberia. Syncretism of Buddhism and shamanism in Tuva Buddhism and shamanism difference

It's no secret that in Buryatia, Yakutia and other states in the Siberian part of the Russian Federation, such a form of religion as shamanism still continues to exist. Along with Christianity, as well as Buddhism, shamanism exists and quite successfully serves the needs of peoples in magical rites and rituals.

Buddhism and shamanism appeared in Siberia quite a long time ago. Of course, shamanism was primary here, and Buddhism was introduced much later. Researchers attribute the origin of shamanism to the Stone Age. It should be noted that after the arrival of such religions as Buddhism and Christianity to the territory of residence of the peoples of Siberia, they all became interpenetrating against the background of shamanism. Therefore, today, like many centuries ago, the Siberian religion is a syncretic union of several religions.

Orthodoxy (Christianity) came to these lands relatively recently - about four centuries ago, along with Russian settlers. Before this, only shamanism flourished here, on the basis of which not only the mythology and medicine of villages and peoples, but also their cultural life and social structure were built. Later, Orthodox missionaries representing Orthodoxy also joined the settlers. And in the eighteenth century, representatives of a strange Christian schismatic church, representing the Old Believers, or, as they themselves called it, Old Orthodoxy, approached the peoples of Transbaikalia. Such a religious movement became more understandable for pagan shamanists, therefore, using its examples and some dogmas, laws and commandments, some rites and rituals of local shamans were rethought. From that time on, the process of unification of religions began, the absorption of elements of Christianity (Orthodoxy and Old Believers) into shamanism.

Buddhism in its form – Lamaism – came from Tibet and Mongolia to the territory of Transbaikalia. For more than 250 years, Buddhism has been considered the officially recognized religion of Buryatia. But in other territories, the construction of religious buildings and various Buddhist temples dates back to a much earlier period. After coming to Buryatia, Buddhism began to spread west from Lake Baikal, which became a natural border for it. Thus, Buddhism found its spread in Altai, Kalmykia, and Tuva. And everywhere the relationship between Buddhism and shamanism changed in waves over a long period of time.

Expansion by Buddhists led to the fact that for a certain time shamanism simply disappeared from the religious life of peoples. But he could not disappear without a trace, but continued to live in rituals that passed into Buddhism. Later, there were periods when ordinary people believed in both Christian and Buddhist gods, while continuing to make sacrifices and pray to the spirits of the area and the spirits of their ancestors, as the shamans bequeathed. Today, in civilized cities and villages of Siberia there are more Orthodox Christians, but even they do not stop asking for help from shamans who continue their practice.

Annotation: The article discusses the issues of coexistence of traditional religions of Tuva - shamanism and Buddhism.

Keywords: shamanism, Buddhism, syncretism, religion, revival.

Buddhist and shamanist syncretism in Tuva

A. B. Chazhytmaa

Abstract: Author analyzes the coexistence of Tuva’s traditional religions: shamanism and Buddhism.

Keywords: shamanism, Buddhism, syncretism, religion, revival.

Tibetan Buddhism (Lamaism) penetrated into the territory of modern Tuva from Tibet through Mongolia and China. There is no consensus regarding the time when Lamaism began to penetrate into Tuva. Some researchers argue that Buddhism as a whole penetrated into the territory of Central Asia (Mongolia, Buryatia, Tuva) during the Turkic Kaganate in the 6th AD. Others point to the period of the 17th–18th centuries, when Buddhism, already in the form of Lamaism, began to assimilate with the existing early religion of the Tuvans, shamanism.

The beginning of the construction of the first Buddhist temples dates back to 1772 (Kyrgyz (Erzin) monastery in modern Erzin kozhuun) and 1773 (Samagaltai (Oyunnar) monastery in modern Tes-Khem kozhuun) (Kongu, 2010: Electric resource). Any other religion, imbued with a territory where another religion exists cannot remain unchanged. Having arrived through Mongolia, the new religion for the Tuvans has already undergone changes, taking into account the pre-Buddhist religious views of the Mongols (shamanism). In this form, Buddhism well assimilated the existing shamanistic cults, rituals, and ritual practices. Of course, having appeared in the southern territories of the republic, Buddhism at the beginning of its journey met resistance from the inhabitants, whose worldview and beliefs belonged to shamanism.

Shamanism is deeply rooted in the culture, life, and worldview of the Tuvans. According to the works of the leading shamanologist, Doctor of Historical Sciences, president of all Tuvan shamans M. B. Kenin-Lopsan, shamanism is the indigenous religion of the Tuvans, whose chronology dates back thousands of years (Kenin-Lopsan, 1999). Shamanistic rites and rituals are associated with the veneration of the spirits of nature, the worship of the spirits of deceased ancestors, and a special attitude towards totem animals and birds.

Buddhism, assimilating in this territory, assimilated many rituals, rites of shamanism, the pantheon of gods, spirits, including the ritual of consecration of Ovaa (a place of veneration of the owners of holy places). Shamanistic gods began to be present in the Buddhist pantheon. Many researchers associate the rooting and recognition of Buddhism as the official religion of the republic with the emergence of feudal statehood. Thus, he believes that the adoption of Buddhism in Tuva was due to the process of formation of feudal statehood (Khomushku, 1988). The need for an ideological basis turned local feudal lords to this religion, since it could serve as support for ideology.

At different periods of time, the ratio of the number of believers resorting to the help of a shaman or lama varied. But until now, the majority of believers are both shamanists and Buddhists at the same time. The historical syncretism of these two beliefs shows how shamans and lamas take over various ritual functions from each other. For example, the consecration of sources, springs, ceremonies of consecration of the family tree, cleansing of the family hearth, and funerals could be performed by both a lama and a shaman. Treatment of the sick has always been the privilege of shamans, but soon lamas began to heal. For this occasion, they even began to prepare special bogdo-khoo (lam shamans) (Khovalyg, 2006: Elektr. Resurs). During the Soviet era, both lamas and shamans were subjected to repression, and more than hundreds of Buddhist temples were destroyed.

Since the 1990s, various religious practices, including shamanism, have been revived in Tuva. Western researchers are showing great interest in shamanism. International forums and meetings of shamans with shamanists are held, for example. International seminar of shamans and shamanists in Kyzyl 1993 Literature is published in Russian and, the work of M. B. Kenin-Lopsan, the president of all Tuvan shamans, is popularized.

Buddhism is also being revived in Tuva. An important event in the life of Buddhists in Tuva was the arrival of His Holiness the XIV Dalai Lama to Tuva in 1992 (this year marks 20 years since that event), as well as the Kalachakra Teachings in 2003. Buddhist buildings are being actively restored, a considerable number of suburgans are being built in the territory throughout the republic, new monasteries appeared. Lamas try to convey to the population the essence of the teachings of Buddhism, what kind of life should be led, what to observe, when and under what circumstances to read this or that mantra.

Many Tuvans associate their religion with Buddhism, claiming that they are followers of Buddhism - Buddhists. But at the same time they do not understand the essence of religion. It is enough for them that they go to khuree and pray. They believe that they are required to primarily pray while the lamas are reciting mantras. When asked whether they turn to shamans, they answer in the affirmative. Tuvans still worship nature spirits. For example, approaching a mountain pass, they stop and make offerings to the spirits with the words “Orshee, Khaiyrakan!”, “Orshee, Burkhan!”

Not only religions are united in the understanding of people, but also representatives of religions themselves in activities and in various social events. Among such syncretic deeds, which are important for both Buddhism and shamanism, one can name the construction of the largest Buddha statue on the top of the Dogee mountain near Kyzyl.

Bibliography:

Kenin-Lopsan, M. B. (1999) Tuvan shamans. M.: Publishing house of the transpersonal institute.

Kongu, A. A. (2010) The attitude of Tuvans living in southern Tuva to Buddhism [Electr. resource] // 1st International Scientific and Practical Conference “Current problems in the study of ethno-ecological and ethno-cultural traditions of the peoples of Sayano-Altai”. URL: www.tuvsu.ru/rffu/?q=content/attitude-of-Tuvians-living-in-the-territory-of-southern-Tuva-toward-Buddhism (date of access: 06/7/2012).

Khovalyg, D. (2006) Syncretism of shamanism and Buddhism in Tuvan ritual practice [Electr. resource] // Siberia. Prienisei region. URL: http://www.iria-art.com/index.php?option=com_content&task=view&id=299&Itemid=48 (access date: 06/07/2012).

Khomushku, O. M. (1988) The First All-Tuvinian Congress (Buddhist Council) // Baski. No. 2.

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1. Introduction

2. Shamanism

3. Buddhism

4. Orthodoxy

Introduction

Since ancient times, Buryatia has been at the junction of many religions. Shamanism and Buddhism, Old Believers and Orthodoxy coexist peacefully here.

Spiritual culture, religion and traditional beliefs of the Republic of Buryatia

The Republic of Buryatia, located in southern Siberia, on both sides of Lake Baikal, has been included in the ethnocultural processes of the peoples of Central Asia since ancient times, and in the last three centuries has become a meeting place of three faiths - shamanism, Tibetan Buddhism, and Orthodox Christianity. However, shamanism, the ancient faith of the region’s aborigines, was not supplanted by two world religions, which fought for their influence on the spiritual life of people without visible aggression, using more subtle methods of influence, such as moral and philosophical sermons, knowledge of psychotherapy methods and solemn rites of worship. The tolerance shown by ministers of all faiths helped each of them to find their niche and more or less peacefully coexist until the establishment of Soviet power in the region…………………………………………..

Shamanism

Traditional beliefs in the form of shamanism were known on the shores of Lake Baikal long before the arrival of Buddhism and Christianity. The rituals of shamanism have survived to this day. On a long journey, a traveler always pays tribute to the sacred shamanic places “oboo” or “barisa”.

Shamanism is, first of all, the belief that special people have the ability to enter into direct communication with natural forces, with spirits. They are not only unclean, but also kind and bright.

Shamanic natural temples and places of worship were carefully protected by the people, kept in a pristine, environmentally friendly condition and were considered holy places of worship.

Shamanism, unlike other religions, draws strength from the Cosmos, from the elements that make up nature. Shamanism is original, it has no racial, national, or territorial boundaries, which is typical for other religions.

The traditional religion of the Buryats was shamanism; Buryat shamanism developed a whole system of emotionally rich rites and ritual actions that could have a huge impact on the psyche of the believer.

Shamanic rituals are not a simple religious act, but a whole complex of theatrical religious actions using words, music, singing, visual arts, incense, alcohol, light, fire. Influence with words was one of the main means in the arsenal used by shamans. Their singing, reciting prayers, reciting, beating the tambourine, strumming dozens of iron and bone pendants on their costumes, dancing, and hypnotizing made a strong impression on the masses, excited them, and educated them.

Buryat shamanistic sacrifices were performed in different forms:
dripping or splashing of wine, vodka;
offering food, money, tobacco;
hanging multi-colored pieces of fabric on ritual objects, ongons, sacred places, at the source;
starting a fire;
burning incense;
dedication of living animals;
slaughter of sacrificial animals.

Shamanists, unlike Christians and Buddhists, did not have specially constructed buildings for conducting services; public and collective prayers are held in the open air - on the top or at the foot of a mountain, by a river, by a spring, by an unusual tree or rock. The place of sacrifices was permanent and, being revered, belonged to the shrines of the ulus, clan. Each of them had its own Ezhin - the owner.

Shamans and shamans, as intermediaries between believers, on the one hand, and supernatural forces, on the other, were considered the chosen ones of heaven or god. The first prerequisite for becoming a shaman was the presence of udha - shamanic origin or root. The external signs of a shaman, which distinguished him from ordinary believers in everyday life, were a braid on the back of his head, a wooden or iron cane, a hat with ribbons; shamans of “white” origin wore white silk or clothes trimmed with ermine fur, and rode white horses.

Shamans, by their calling and purpose, are ministers of worship, but they combined the traditions of a fortuneteller, a fortuneteller, a healer, a poet, an artist, an expert on genealogy, rituals and traditions, an expert and performer of works of oral folk art, an expert and guardian of customary law.

The rituals of shamanism have been preserved to this day; on a long journey, a traveler always pays tribute to sacred places………………………………………………………………..

Buddhism

Buddhism in Buryatia exists in the form of Lamaism. It began to spread in Transbaikalia from the 17th century, closely intertwined with shamanism. Buddhist religious complexes - datsans - are distinguished by their lush architectural decorations and colorful interior decoration. BUDDHISM is one of the main world religions, originating in northern India over 2500 years ago. The founder was Sitharta Gautama, later called Buddha, i.e. "fully enlightened." The first information about the adoption of Buddhism by the Buryats is associated with the name of the Tumeti ruler Altan Khan. Alyan Khan accepted Lamaism in 1576, and some Buryat tribes were among his subjects. It is known that Buddhism began to spread most actively in the places of Buryat nomads from the beginning of the 18th century, when 150 lamas came to the Buryat lands preaching Buddhism. In 1727, Khorinsky Taisha Shodo Baltirokov and others accepted Lamaism. In 1771, 100 boys were sent to Urga (now Ulaanbaatar) to become acquainted with the cult. Since 1773, by royal decree, each clan of Transbaikal Buryats was allowed to have one datsan. In 1809-1812, preaching lamas successfully spread their teachings among the Alar Buryats. In 1741, Selenga residents set up the first felt forty versts from Kyakhta on the banks of the Chikoy River. The first Hambo Lama was the chief lama of the Tsongol datsan Dambadarzha Zayaev. He was elevated to the rank of Khamba in 1767 by decree of the king.

SPREAD OF BUDDHISM IN BURYATIA

In ancient times and the Middle Ages, Mongolian tribes lived in felt yurts and their prayer houses were located in yurts. Wooden and stone datsans appeared among the Buryat Mongols in the 18th century. In the Buryat-Mongol annals and chronicles, unfortunately, there is no information about the spread of Buddhism in the 16th century. They contain data on datsans starting from the 17th century. From them we learn about felt (yurt) Buryat datsans of the 17th - early 18th centuries, as well as about stationary wooden and stone datsans, about entire datsans complexes with numerous sumes, dugans and special school buildings built in the 18th-19th centuries. One of the chronicles says that by the time they accepted Russian citizenship (the 60s of the 17th century), the Buryat clans had their own lamas, and in nomadic headquarters they freely performed religious rites in datsans-yurts. As is known, in 1635 the third son of the Khalkha Tushete Khan became the head of the Lamaist church under the religious name of Zhebzen-Damba Khutukhta. Pilgrims from Buryat clans went to his headquarters - Kuren (Urgu), and Buryat youths were also sent there to study. At the end of the 17th century. In connection with the Oirat-Khalkha wars, during the troubled period, during the victorious campaigns of Galdan-Boshogto Khan ("Sain khaany samuulyn, Boshogto khaany boslogyn uede") a large group of Mongolian lamas arrived in Transbaikalia. The chronicle “History of the Selenga Mongol-Buryats” noted the greatest distribution in the 17th century. Buddhist religion among the Selenga Buryat-Mongols. It is likely that the first lamas in Transbaikalia were visiting lamas. Unfortunately, due to the lack of factual material, we cannot characterize these llamas. Apparently, the activities of those Buryat youths who were sent to study in Kuren and Tibet played a significant role in the spread of the Buddhist religion (burhanai shazhan) in our area. For example, the activities of Lama Zhamba (Zhimba) Akhaldaev, who completed a full course of study in Kuren in the 20s, are widely known. XVIII century and Damba-Darzha Zayaev, who went to Tibet in 1734 and underwent a course of spiritual training for seven years, studying the holy shastras and religious tenets. On the spread of Buddhism in the 17th century. among the Buryat clans and tribes, evidence is provided by replies, tales and reports of Russian service people, in particular reports of the Yenisei Cossack foreman Konstantin Moskvitin, ataman Pyotr Beketov, ataman Ivan Pokhabov and others. For example, Moskvitin’s report from 1647 says: “The Uda River is large and deep, you can navigate it with all sorts of ships, but it went to the Selenga River. There is transportation through the Selenga, and there are a lot of people during the transportation. The people are all Mungal... The yurts are made of felt, stuffed with azure velvet, and the yurts have damask valances on gold. And to whom they pray, and that is written in all sorts of different colors on human leaf gold, and the signatures are written on the same gold against the faces on the other side... and some of them have silver willow blocks, half a larshine in size, gilded. And their dummies and written faces are placed, according to their faith, in felt mosques, and according to their faith they have books written on paper... - They pray, mungals, in front of those blockheads with their painted faces, standing on their knees and speaking from their books with their tongue, and both hands, they press their fingers into their foreheads and fall into the ground in front of them and, getting up, again speak from books - And in front of the blockheads and painted faces they place silver bowls with hot coal, and on the coal they put dewy frankincense... ". P. Beketov reports on his stay with the Buryats (Bratsk people) on Uda and Selenga and talks about their faith: They pray “according to their faith” to cast blockheads. Those blockheads are made of silver and gilded, and in front of the blockheads there are large cast silver bowls and they are gilded, and you don’t know what kind of drink they are filled with, and around those cups there are candles left in sockets. Those candles are made of sulfur, you don’t know what kind, but the candles burn quietly day and night in front of those blockheads. , the spirit from those candles that are from incense." The Buddhist religion among the local population of Transbaikalia spread first of all where it found strong patrons in the person of the Buryat taishas. The first proselytes of Buddhist teachings were the Selenga taishas and sites. Among its active distributors were the Mongolian tribes that migrated in the 17th century. in Transbaikalia. Immigrants from Mongolia put forward respect for their religion as an indispensable condition for accepting Russian citizenship. For example, in 1689, five Mongolian taishas and Tabunat taishas entered into an agreement with Ambassador F.A. Golovin on the transition to Russian citizenship. The Russian side pledged to adhere to freedom of religion and avoid forced baptism of new subjects. “The new arrivals valued this indispensable condition, because among them there were already shiretuis (leading chief lamas), while almost all of the Transbaikal foreigners still practiced shamanism and did not consciously care about preserving the faith,” wrote the famous figure Esper Ukhtomsky. Shamanism, which largely determines the culture of the people, their psychology and way of life, and permeates essentially all spheres of life, continued to maintain its position for a long time. Buddhism was not able to overcome shamanism immediately. Moreover, during the competitive struggle, Buddhism was forced to borrow many shamanic traditional rites and rituals. What was the policy of the tsarist government towards the Buddhist religion among the Buryats? Some historians write about maintaining order and tranquility in Transbaikalia, leaving almost no attention to religious issues. This is not entirely accurate. At the beginning of the colonization of Transbaikalia, the Russians were forced to reckon with the traditions and customs of the Buryats, including their religion. Buddhism continued to spread, and the number of Buddhist clergy grew accordingly. Mongolian and Tibetan lamas penetrated into Transbaikalia. Buryat youth studied in the religious centers of Mongolia and Tibet. In the first half of the 18th century. Tsarism attempted to limit the religious ties of the Buryats with the Mongols and Tibetans. For the first time, restrictive measures were introduced by Ambassador Savva Raguzinsky. In 1727, when signing the Burin Treaty, Raguzinsky issued instructions to the border guards, which stated: “do not allow foreign lamas, foreign subjects, into your uluses to pay yasak money and be content with those lamas who, after the delimitation with China, remained on the Russian side... If But the remaining lamas on the Russian side are not enough, in this case, choose from among each other two boys, prudent and willing to learn, although orphans, or whoever wants, so that the loyal subjects will no longer need other people’s lamas.” Of course, these measures could not immediately lead to the cessation of religious ties and ties between the Buryat clergy and Mongolia and Tibet. This is evidenced by the materials of the Selenga Voivodeship Office of the National Archive of the Republic of Buryatia. There are many cases here about lamas, defectors captured by border Cossacks. It is interesting that the defector lamas combined spiritual activities with purely earthly ones - with smuggling. In the future, measures were taken more than once to limit these connections. The instructions of the Irkutsk Vice-Governor Lang addressed to the Selenga voivodeship office ordered “to take an oath of allegiance to Russia and take from them an obligation, under threat of death, not only not to cross the border, but even neither openly nor secretly, not to have relations with foreign people under any pretext." 2. It is known that in Mongolia there were numerous datsans, tens of thousands of lamas. This country was the center of northern Buddhism - Lamaism, which was preached, in addition to the Mongols themselves, by the Buryats, Uriankhians and Kalmyks. They very often traveled to both Mongolia and Tibet for pilgrimages and major religious holidays.

About Buddhism and Buddhists. Articles from different years. 1969–2011 Zhukovskaya Natalya Lvovna

Buddhism and shamanism as factors in the formation of the Buryat mentality

In the history and modern life of Buryatia, religions - Buddhism, Orthodoxy, Ancient Orthodoxy (both are branches of Christianity) and shamanism - have played and continue to play the role of important components in the formation of the confessional space. Each of them is more or less tied to a specific ethnic environment. The Orthodox are predominantly Russian, although, of course, there is a small percentage of Orthodox Buryats. Ancient Orthodoxy (Old Believers) is professed only by Russians, called Semeis in Buryatia. Buddhism and shamanism are traditionally national religions, and it is with them that the idea of ​​religion as a culture-forming factor in the space of the Buryat ethnic group is associated.

Buddhism and shamanism 19 are two stage-wise and formationally different religious systems. The origins of the earlier of them - shamanism - go back to the Paleolithic (upper or lower - scientists have not yet reached a consensus on this issue). The initial stage of Buddhism, which has gone from a relatively small moral and philosophical school in terms of the number of followers to a world religion with more than half a billion followers, dates back to the life on earth of its first Teacher and Founder, Buddha Shakyamuni (560–480 BC. ).

BUDDHISM AND SHAMANISM – TWO STADIALLY AND FORMATIONALLY DIFFERENT RELIGIOUS SYSTEMS

Shamanism appeared on the territory of ethnic Buryatia much earlier than the Buryats formed into a single ethnic group (we can assume that this happened approximately in the 17th century). Buddhism came to these parts about 400 years ago, and over the past four centuries these religions have been influenced by each other.

The symbiosis of shamanism and Buddhism that has developed in Buryatia is a fact of its cultural and ecological space. It is natural and therefore is perceived by the majority of Buryats as a matter of course, without causing emotional and psychological discomfort. For most Buryats, shamanism personifies their connection with their native land and the world of their ancestors, who once lived on it as people, and now live in the form of spirits, protect the peace of their descendants, warn them of dangers or troubles, but in exchange demand care and memory about yourself, performing certain rituals in your honor. And no matter what they say about this, shamanism is part of the spiritual heritage of the Buryat people, their historical memory, their national tradition. At one time, first Buddhism tried to interrupt it, and then, in Soviet times, violent atheism. The latter fought simultaneously against shamanism and Buddhism as equally negative phenomena. However, Buddhism, like any great religion, by that time had already managed to develop a tolerant attitude towards a partner, taking under its cover a significant part of its ritual practice and the pantheon of the most significant shamanic deities and spirits. For true Buddhism, they were neither rivals nor enemies, but only part of that cultural tradition that cannot be destroyed without harming oneself.

That is why the symbiosis of two religions has survived in a relatively stable form to this day, and on the wave of the return of religion it was revived and again took the place it had previously won, in the 18th–19th centuries, in the cultural tradition of Buryat society.

A brief excursion into the history of Buddhism in Buryatia

In the history of Buddhism in Buryatia, the following main stages can be distinguished:

1) the first acquaintance with Buddhism, which began before the annexation of the Buryat lands to Russia (XVI - early XVII centuries);

2) the spread and strengthening of Buddhism, the active construction of monasteries (datsans), the formation of religious practice, educational and publishing activities of datsans (mid-17th - late 19th centuries);

3) peak of prosperity (late 19th – early 20th century);

4) the defeat of Buddhist culture in Soviet times (late 20s - mid 80s of the 20th century);

5) the revival of Buddhism (starting from the 90s of the 20th century and continuing now).

There is no firmly established date for the annexation of Buryatia to Russia, but it is generally accepted that the Baikal region became part of Russia in 1658–1659, and Transbaikalia a little later, in the mid-60s. XVII century 20 Somewhat earlier, the first Buddhist missionaries and the first felt temples began to appear on the territory of Buryatia (dugans), housed in nomadic yurts. In 1701, there were already 11 of them on the territory of Transbaikalia. In 1712, 150 Mongolian and Tibetan lamas arrived here to strengthen the propaganda of Buddhism. At the end of the 20s. XVII century The Tsongolsky datsan was built - the first permanent Buddhist monastery in Transbaikalia 21. In 1741, Empress Elizaveta Petrovna signed a Decree on the official recognition of Buddhism as the religion of the Buryats: the Republic of Buryatia celebrated the 250th anniversary of the adoption of this decree in 1991. However, there are doubts that such a decree really existed, since its text was never published was discovered in the archives. Since that time, Buddhism in Buryatia (until recently, both in scientific literature and in everyday life it was called Lamaism) began to gain strength, and by the beginning of the 20s. XX century There were 47 monasteries on the territory of Transbaikalia and Cisbaikalia. Religious and general education schools operated under them, and their printing houses printed not only religious, but also secular literature 22 . By this time, the National School of Buddhist architecture, painting and sculpture had created its best works, including the complex of temples of the Gusinoozersky (Tamchinsky) datsan, icons (tank) the famous icon painter Lama Osor Budaev, a wooden sculpture by Orongoi masters from the Yangazhinsky datsan and many others.

The October Revolution of 1917 and the breakdown of Russian society that began after it, called the construction of the world's first socialist state, led to dire consequences, primarily for peoples who had at the beginning of the 20th century. fairly developed culture. These peoples undoubtedly included the Buryats - one of the few peoples of Siberia who had writing (in the old Mongolian script), significant secular and religious literature, and art developed on the basis of Buddhism - painting, sculpture, architecture.

Since the late 1920s. under the pretext of lamas' participation in anti-Soviet riots, which to some extent corresponded to reality, on orders from the center, local authorities began to close and then destroy datsans, arrest lamas, and send them to prisons and camps. By the time this campaign was completed (1939–1940), a significant part of the monasteries and churches of Buryatia was destroyed, their property was partially destroyed, partially taken to museums, where its fate was different. Some things lay undisassembled in boxes for more than half a century, for example, a multi-meter statue of Maitreya from the Aginsky datsan, which became a treasure in the 1980s. subject of litigation between the Ministries of Culture of the USSR and the Mongolian People's Republic 23. Another part of the former monastery property ended up in museum exhibitions; a significant amount of bronze Buddhist sculpture was melted down during the war for the needs of the army, and some was sold abroad. Since the late 30s. the Buddhist culture of Buryatia ceased to exist. This does not mean that it has disappeared completely, rather it has gone “underground”, but access to underground culture, preserved only by its individual carriers, is always limited.

THE OCTOBER REVOLUTION OF 1917 AND THE BREAKING OF RUSSIAN SOCIETY THAT BEGAN FOLLOWING IT, CALLED THE CONSTRUCTION OF THE WORLD’S FIRST SOCIALIST STATE, LEADED TO DEVELOPMENTAL CONSEQUENCES, FIRST OF ALL FOR THE PEOPLES BY THE BEGINNING OF THE XX CENTURY SHIKH HAD A QUITE DEVELOPED CULTURE

From 1941 to 1946, in the territory of Transbaikalia (including the Aginsky Buryat Autonomous Okrug of the Chita Region) and Cisbaikalia (including the Ust-Ordynsky Buryat Autonomous Okrug of the Irkutsk Region) there was not a single Buddhist monastery. However, in 1946, two datsans were opened at once: first Ivolginsky, then Aginsky. The first was rebuilt near the capital of the republic, the city of Ulan-Ude, 7 km from the regional center - the village of Ivolginsky. The second, Aginsky, was opened in one of the small temples of the former largest Buddhist monastery in the Aginsky steppes. During the war, a military unit was located in it, as well as in the surviving main church of the monastery, and after the war, for several decades there was a sanatorium for patients with tuberculosis.

The reasons why the USSR government decided to open two Buddhist monasteries after closing them several years ago were political: ideological cliches about freedom of conscience and freedom of any religion in the first world country of socialism were, of course, false, but they could be reinforced, only by opening a number of temples, churches, monasteries of different faiths. With difficulty they found about two dozen lamas, who were not allowed to conduct services outside the datsans. The main government organizations that ensured that there were no deviations from the established norm were the Committee on Religious Affairs and Cults under the Council of Ministers of the USSR, which had its representatives in all republics and regions of the country, and local bodies of the KGB.

This continued until the start of perestroika, or more precisely, until 1988, when Russia celebrated the 1000th anniversary of the Baptism of Rus' and a peaceful dialogue between secular and religious authorities began about the place of religion in the history of Russia and the cultural history of the peoples of the then existing USSR. It can be considered that it was this year and these events that served as the impetus for the beginning of the revival of national religions, which, having begun as an independent phenomenon, quite soon became part of the program of national-cultural revival among all the people affected by it. Buryatia is no exception.

Steps to revival

The year 1988 can be considered the beginning of the revival of Buddhism in Buryatia. This year, in a number of regions of the republic (then called the Buryat Autonomous Soviet Socialist Republic), a few Buddhist communities were registered, subordinate to the Central Spiritual Administration of Buddhists (CDUB), located in the Ivolginsky datsan (Fig. 1).

Rice. 1. Festival of the Circulation of Maitreya in Ivolginsky datsan, Buryatia

At the same time, Buddhist communities began to emerge in Kalmykia, Tuva, Moscow, Leningrad (St. Petersburg), and then in other cities of Russia and the former USSR (Novosibirsk, Novocherkassk, Anapa, Perm, Kazan, Tula, Yekaterinburg, Pyatigorsk, Vladivostok, Gorno-Altaisk , Yakutsk, Neryungri, etc.). By the end of 2003, more than 200 Buddhist communities were registered on the territory of the Russian Federation 24 . Not all of them belong to the traditional Gelug school for the Buddhist regions of Russia (Buryatia, Kalmykia, Tuva) (aka Gelugpa, aka Yellow-Cap Lamaism); many communities are subsidiary formations of various schools of Mahayana, Hinayana, Tibetan Tantrism, Chinese, Japanese , Korean national varieties of Buddhism, which are also non-monolithic and consist of dozens of schools, sub-schools, sects, subsects, etc. Their number is constantly growing, as regularly reported by the magazine “Buddhism of Russia” published in St. Petersburg.

IN THE LAST TWO DECADES, THE COMMUNITIES OF KARMA KAGYU, NYINGMA AND DZOGCHEN APPEARED IN BURYATIA, GOING BACK TO THE SCHOOLS OF TIBETAN BUDDHISM ARISING IN THE MIDDLE AGES

The Buryat community officially belongs to the Gelug school, which arose in Tibet at the end of the 14th – beginning of the 15th centuries. as a result of reforming the teaching and practice that existed since the 11th century. Kadampa schools. Nevertheless, it is incorrect to assert that there have never been other schools of Buddhism in Buryatia. The most famous is the unsuccessful attempt to create a tantric school in the 20s. XX century and then an equally unsuccessful repetition of this attempt in the early 70s. In the last two decades, Karma Kagyu, Nyingma and Dzogchen communities have appeared in Buryatia, dating back to the schools of Tibetan Buddhism that emerged in the Middle Ages. And yet it can be considered that in the territory of Buryatia, Buddhism is monopolized by the Gelug school.

How is the revival of Buddhism in Buryatia expressed? We can list the components of this process: the construction of Buddhist temples (new, but in places where they once existed), the opening at the Ivolginsky datsan of the Buddhist Academy “Dashi Choynhorling”, which since 2004 has been named after Damba-Darzha Zayaev - the first Hambo Lama Buryats, for training young lamas, the creation of the Association of Lay Buddhists, the organization of the Buddhist women's center "Zungon Darjeeling", the publication of a large amount of Buddhist literature (this is done by publishing centers at Buddhist datsans), the expansion of international relations with Buddhist centers of other countries, the establishment of close contacts with Dalai Lama XIV - the spiritual and political leader of the Gelug school and all Tibetan Buddhism, the head of the Tibetan government in exile, inviting Tibetan monks to the newly created Buryat monasteries as teachers, sending young future lamas to study in India - in the Dreipung Goman and Namgyal monasteries, the return from oblivion of the names of outstanding figures of Buryat Buddhism, undoubtedly among the brightest representatives of the Buryat intelligentsia.

Buddhist Teacher in the context of a totalitarian regime

The history of Buddhism in Buryatia includes many names of lamas, known among their compatriots as the highest spiritual authorities. The list of these names can be quite long; their destinies, their spiritual biographies, the list of deeds that glorified not only themselves, but also the national culture that nurtured them, are increasingly becoming the subject of research or simply description by both scientists and Buddhists, but, unfortunately , not about all lamas, secular and religious archives (the latter means the archives of datsans) have sufficient information to fully cover their activities. I will dwell on the fate of only a few of them, whose lives partially or completely coincided with the beginning and end of Soviet totalitarianism and can serve as an illustration of the plot of how freedom of conscience was understood in the USSR and what price had to be paid for it.

The largest number of publications was awarded to Agvan Dorzhiev (1854–1938), one of the teachers of the 13th Dalai Lama, who had the highest academic degree in philosophy - tsannid hambo lharamba, a diplomat who, even before the English invasion of Tibet (1904), tried to establish relations between the government of the Russian Empire and the 13th Dalai Lama. More than a century has passed since then, but this idea has never been realized either in Soviet or post-Soviet Russia, although the number of its supporters in our country has increased hundreds of times. And before the revolution of 1917, and especially after it, Agvan Dorzhiev actively promoted renovationism in Buddhism, a return to the purity of the original truths proclaimed by the Teacher and founder of the religion, Shakyamuni Buddha. Began in the late 20s. He perceived the destruction of Buddhist culture as a personal and public, national tragedy, foreseeing its disastrous consequences for the destinies of his nation, and other followers of Buddhism in Russia. Agvan Dorzhiev fought against the impending public disbelief and ignorance, appealing to both the Buddhist clergy and high-ranking Soviet officials. In 1938 he was repressed and died the same year. There are two versions of his death:

1) in a prison hospital;

2) free, on his way home - he was released from prison for health reasons.

AGVAN DORZHIEV ACTIVELY PROPAGANDA FOR RENEWAL IN BUDDHISM, A RETURN TO THE PURITY OF THE ORIGINAL TRUTHS PROCLUDED BY THE TEACHER AND FOUNDER OF THE RELIGION - BUDDHA SHAKYAMUNI

The first version is more likely. In any case, the place of his burial is unknown. The rehabilitation of Agvan Dorzhiev took place in two stages: in 1957, his case was annulled “for lack of evidence” and only in 1990 – “due to the lack of evidence of a crime.”

For half a century, the name of Agvan Dorzhiev was not mentioned at all in Soviet publications, but over the past 20 years, many serious works based on archival materials have been published about him and in connection with him, not to mention a large number of newspaper articles 25. In 2004, a number of scientific organizations, together with religious communities in Moscow, St. Petersburg, and Ulan-Ude, celebrated the 150th anniversary of his birth. The Atsagatsky datsan (Republic of Buryatia, Zaigraevsky district), whose rector Agvan Dorzhiev was for many years, has been restored. Under him, a museum was created in his memory and erected Suburgan(stupa) in his honor. Honoring lamas of this level has already become a tradition. The “Dorzhiev Readings”, dedicated to the problems of Buddhist history and culture, have already become a tradition. The first took place in 2004, the second in 2006. Their materials were published 26.

Rice. 2. Tsugolsky datsan, Transbaikal region

The name of Dashi-Dorzho Itigelov/Etigelov (1852–1927) a few years ago was known only to a narrow circle of believers and scientists, but it was with him that a world-class sensation was associated, which attracted attention to Buryat Buddhists in many countries and, of course, in Russia. On September 10, 2002, in the area of ​​Khukhe-Zurkhen (Republic of Buryatia, Ivolginsky district), the burial of the Twelfth Pandito Khambo Lama of the Buryats, D. D. Itigelov, who held this title in 1911–1918, was opened. An autopsy, carried out in accordance with Itigelov’s will (to open the sarcophagus 75 years after his departure), found his body incorrupt. It was transferred to the Ivolginsky datsan, and seven times a year, on the days of large Buddhist khurals, it is taken out of the glass sarcophagus, where it is located the rest of the time, and exhibited for worship by believers.

The beginning of the biography of D. D. Itigelov is quite standard. He became an orphan early. Working as a shepherd for a rich cattle owner in his native village, he was drawn to knowledge that could only be obtained at a school at the datsan. He studied first in Anninsky, then in Aginsky and Tsugolsky datsans (Fig. 2).

In 1895 he was enrolled in the staff of the Yangazhinsky datsan, in 1904 he was elected its rector (Sherete Lama). In 1911, on the recommendation of the Eleventh Pandito Khambo Lama, Ch. Iroltuyev was elected as his successor. In 1913, a delegation of the Buryat clergy led by Itigelov took part in the celebration of the 300th anniversary of the Romanov dynasty. Itigelov made a speech appropriate for the occasion, presented gifts, as well as two memos: 1) on the need to introduce into the State Duma a representative from Siberian foreigners who is familiar with the needs of the region, and 2) on the appointment of a lama to military units where Buryats of the Cossack class serve. During the First World War, Itigelov led the collection of funds for the needs of the army. In 1917, at his own request, he was relieved of his post as Pandito Hambo Lama and returned to his native Yangazhinsky datsan. In Soviet times, his relationship with the new government was not easy: he defended lamas, defended religious values, both spiritual and material, protesting against the seizure of datsan property for the needs of the army, government, etc. 27 Itigelov could have become a victim of the beginning of repressions against the clergy , but, thank God, I didn’t live to see them. He left on his own, voluntarily. Being in a state of meditation, he prepared himself and his immediate surroundings for his departure, and us, now living descendants, for his “arrival” in the form of an incorruptible body.

Much has been written about Itigelov since his “appearance”; a film has been made and shown several times on Central Television; various experts have expressed their opinions more than once, but the “Itigelov phenomenon” has remained a mystery. Although it depends on whom... For ordinary believers who come in tens of thousands to worship him and receive a blessing on holidays in the Ivolginsky datsan (and this is how they understand the purpose of their visit to Itigelov), his incorruptible body is a miracle (one of many that they are known for all religions of the world), which happened on their native land and, like any miracle, does not need explanation.

BEING IN A STATE OF MEDITATION, HE PREPARED HIMSELF AND THE CLOSE AROUND FOR HIS DEPARTURE, AND US, LIVING DESCENDANTS, FOR HIS “COMING” IN THE FORM OF AN INCORPORATIVE BODY

For “advanced” Buddhists, lamas and laypeople, Buddhist scholars, there is a different level of perception of this phenomenon: a person who leaves during meditation leaves his “gross” physical body, but retains his “subtle” one, which is more perfect, the higher the stage of its approach to the state of samadhi. The “subtle” body is able to control the “gross” body through special “communication channels” and prevent it from decomposing. As long as such control is maintained, the physical body remains incorruptible. And if this body is not damaged in some way (and to prevent this from happening, the bodies of such yogis are guarded by students or the yogi himself, before the last meditation, retires to an inaccessible place, putting up magical guard), it can be preserved indefinitely 28. But there is no clear answer to the question whether such a body is alive or dead. For Buddhists, Itigelov is alive, he can leave samadhi at any moment and return to his body.

And finally, there is a third level of assessment of the “Itigelov phenomenon”. Authoritative biologists, pathologists, forensic medical experts, including such a prominent specialist as V. Zvyagin (head of the Personal Identification Department of the Russian Center for Forensic Medicine), generally stated that they, as representatives of the natural sciences, are confused. For the study, they were given samples of hair, skin flakes and nails that continue to peel off from the body. It turned out that their chemical composition corresponds to a living organism. According to V. Zvyagin, it looked like the body of a man who had died 12 hours earlier 29 . The subtle warmth of the hands of this body was also noted. A pathologist I know, who was present at the opening of the sarcophagus, when asked whether this body was alive or dead, answered: “The corpse is well preserved,” but added, “the skin on the hands is soft, you can pinch it.”

In the summer of 2005, when I was in the Ivolginsky datsan, the lama caring for the incorruptible body, when I asked what this care consisted of, answered that once a month his clothes need to be changed. "For what? – I asked. “After all, the body is covered with a glass sarcophagus and, therefore, dust does not settle on it.” “The body sweats and the clothes get dirty,” he answered.

In Buryatia, even among the lamas, there are many opponents of displaying Itigelov’s body, since in Buddhism there is no cult of dead bodies. The following concerns are also expressed: because the body is opened and closed, touched, moved from floor to floor (on days of access to the body), the temperature regime changes, and the body can begin to decompose and cause some kind of infection, cope which won't be easy. All this is fair, only one thing is unclear: Is Itigelov alive or dead? And can this question be answered this way: he is alive and dead at the same time, at least until representatives of the natural science world give a clearer answer.

B. DANDARON, BUDDHALOGIST AND BUDHIST, TOGETHER WITH A GROUP OF HIS DISCIPLES, INCLUDING PEOPLE OF DIFFERENT NATIONALITIES (BURYATS, RUSSIANS, UKRAINIANS, ESTONians, JEWS), TRIED TO REVIVE THE TANTRIAN TRADITION OF BUDDHISM IN BURYATIA

The closest to us in terms of the time of his life and relatively recent departure from it is Bidiya Dandaron (1913–1974). He is remembered by many of those who still work in the scientific or public sphere in Buryatia or are freely engaged in Buddhist practices. I do not mean the Gelug school, traditional for Buddhists in Russia, to which the vast majority of Buddhists in Buryatia belong, but the tantric practices to which Dandaron introduced his students at the end of his life. It was tantric practices that caused

the emergence of the largest ideological anti-Buddhist action of the era of stagnant socialism (1971–1973), known as the Dandaron Affair. B. Dandaron, a Buddhist scholar and Buddhist, together with a group of his students, which included people of different nationalities (Buryats, Russians, Ukrainians, Estonians, Jews), tried to revive the Tantric tradition of Buddhism in Buryatia. It originated in Tibet in the 8th–9th centuries. and was always known only to a narrow circle of Buryat followers.

The first attempt to revive the tantric tradition was made at the beginning of the 20th century. Buryat Lama Lubsan Samdan Tsydenov and Tibetan Jayaksa Gegen, however, both official Buddhist institutions and secular authorities reacted sharply negatively to her. In Soviet times, L. S. Tsydenov led the theocratic movement, proclaiming himself “the king of three worlds.” He was arrested twice (the first time by Ataman Semenov, the second time by the Soviet authorities), he was in prison, but died free in 1922 at the age of 72 years 30.

The spiritual son and student of L. S. Tsydenov, B. Dandaron decided to repeat his teacher’s attempt. His whole life was an ascent to this Act, to this Event: 14 years of stay in Soviet camps, loyalty to the memory and ideas of his teacher, and finally, his own research in the field of history and philosophy of Buddhism, which he was engaged in both in the camps and in freedom as a collaborator of Buryatsky comprehensive research institute (now the Institute of Mongolian, Buddhist and Tibetan studies of the SB RAS). Dandaron had a group of students, but those who, not being part of this group, were also interested in trying to recreate a seemingly irretrievably lost religious tradition were also drawn to him. And although the circle of students and followers was quite narrow, among them there were many excellent specialists in Buddhology and other areas of scientific knowledge and creativity. It must be assumed that these people understood the illegality of the existence of their group within the framework of Soviet legislation, which prohibited any unofficial religious activity, but spiritual brotherhood, the desire to go beyond the boundaries of Soviet ideology turned out to be higher than the inner voice calling for caution. And exactly what couldn’t help but happen happened. B. Dandaron, after a rather high-profile trial held in Ulan-Ude, was convicted under Articles 247, 147 (parts 1, 3) of the Criminal Code of the RSFSR “for organizing a Buddhist sect” and sentenced to five years in prison in a general correctional labor colony mode. In October 1974, he died in a camp in the village of Vydrino under not very clear circumstances.

DANDARON'S DISCIPLES BELIEVE THAT HE REACHED THE STATE OF A BODHISATTVA DURING HIS LIFE AND PASSED AWAY WHILE IN A STATE OF DEEP YOGIC TRANCE (SAMADHI), AND WAITING FOR HIS NEW REBIRTH TO APPEAR ON EARTH

The fate of the students and followers is also not to be envied. Some lost their jobs and the opportunity to do what they loved for many years. For others, the trial prompted accelerated and forced emigration. Still others were forcibly sent to psychiatric clinics. For others, this story simply broke them; they were out of action for a long time and spent many years trying to find their place in life again. Among them were researchers from the State Hermitage Museum and the Institute of Oriental Studies of the Russian Academy of Sciences, whose biographies this “case” marked with the stigma of religious and scientific dissidence. In those years, the “Dandaron Case” in Russia was known only to a narrow circle of people. Much more was known about him abroad thanks to the publications of E. S. Semeka and A. M. Pyatigorsky, who had emigrated by that time 31 .

The first publications about B. Dandaron in Russia appeared only in perestroika and especially post-perestroika times. Now there are quite a few of them, and they were written mainly by his students. The scientific community of Buryatia has already recognized his merits. Almost all of Dandaron's own works have been published. Nevertheless, his personality is still assessed ambiguously. The leadership of the Traditional Buddhist Sangha of Russia is indifferent to the rehabilitation of Dandaron, because he adhered to the tantric form of Buddhism, which was not traditional for Buryatia, and, therefore, was a “stranger” for them. And only his students and the students of his students continue to honor the memory of the Teacher. Preserving the tradition of his teachings, in the summer of 2004 they erected and consecrated the Vajrasattva Stupa built in his honor (Fig. 3) - in the Soorkhoy locality of the Kizhinga region of Buryatia, where he spent his childhood and first became familiar with Buddhism. There is a stupa dedicated to him in the general regime camp in the village. Vydrino, where B. Dandaron completed his earthly journey. Dandaron's disciples believe that he achieved the state of a bodhisattva during his lifetime and passed away while in a state of deep yogic trance (samadhi), and are waiting for his new rebirth to appear on earth. The idea that Dandaron is one of the links in the chain of reincarnations is also shared by some foreign researchers of Buryat Buddhism 32 .

Rice. 3. Dandaron Stupa, Buryatia, Kizhinginsky district

From the first generation of B. Dandaron’s students, several people have already passed on to the other world. Those who remained, through joint efforts, but mainly by V.M. Montlevich, recently published a book in memory of the Teacher, which can equally be considered a book about B. Dandaron and a book by B. Dandaron himself. It includes his most important works, once published, but which have become a bibliographic rarity, and materials for his biography. The latter include archival documents from court cases in 1937, 1949 and 1972, correspondence with students from the Vydrinskaya zone, and memories of various people whose destinies once crossed his own 33 .

Lamas of modern Buryatia: what are they?

One of the most important problems of the reviving Buddhism in Buryatia is, to put it in bureaucratic language, the problem of personnel, that is, the preparation of a new, young generation of lamas, which should replace those who have already passed into oblivion or are living out the last years of their earthly life. Most of the current generation of lamas, whose average age is from 40 to 50 years, were born and raised in Soviet times, and they are unlikely to be able to completely free themselves from the mentality of the era of developed socialism in the near future. It is expressed in a number of features: a tendency to politicize religion, participation in secular political and social life, a very low confessional educational level and the replacement of the latter by general discussions about the priority of spiritual truths over material ones, which are not at all so obligatory for the pastors themselves. It is not surprising that, starting in 1992, after the death of the last Khambo Lama of the older generation, Munko Tsybikov, three of the new generation of lamas replaced each other in this post: Zhamyan Shagdarov (1992–1993), Choi-Dorzhi Budaev (1994–1995 ), Damba Ayusheev (was elected at the Buddhist Council sugundy in April 1995). The first two were elected, if not unanimously, then still with a large majority of votes “for”, and they were removed after a year and a half to two years almost unanimously with a wording that, if translated from religious language into secular language, would sound like “for inadequacy of the position held.” “- the collapse of the work of the Central Spiritual Administration of Buddhists (CDUB), and most importantly - the lack of personal moral qualities that did not allow them, whom the community entrusted to be its head, spiritual mentor and leader, to bear this high title. It is curious that following the election of each of them to the position of Hambo Lama, there was a change of “team”: deputies (did-hambo), members of the council of the CDUB, abbots of the datsans, exactly reminiscent of the change of power in the state, republic, region or region, again confirming the idea already expressed above about the influence of political institutions on religious ones. By the way, in 1996 the next cathedral of Buddhists of Buryatia sugundy decided to replace the name of the CDUB with a new one - BTSR (Buddhist Traditional Sangha of Russia). It was decided that this name more reflects the essence of the Buryat community (as well as Kalmyk and Tuvan) - followers of the Gelug school, traditional for Buddhists in Russia, in contrast to all Buddhist new formations, which since the late 1980s. began to appear all over the country. The Kalmyk and Tuvan communities were indifferent to the name change, since several years earlier they had declared their independence, independence from the CDUB and direct subordination to the 14th Dalai Lama. At the same council, a new charter of the sangha was adopted, and the title of the post of head of the Buddhists of Russia, Pandito Khambo Lama, which had been abolished in the Soviet years, was reintroduced.

I, A PERSON CLOTHED AS A LAMA, AM FORCED TO GO INTO POLITICS BECAUSE I TAKE CLOSE TO HEART THE SUFFERING OF PEOPLE WHO ARE NOT BY THEIR WILL FOUND BEYOND POVERTY

Since the late 1980s. a number of lamas began to actively engage in politics, but both believers and the secular public of Buryatia reacted ambiguously to this. The first in the line of political lamas should be named Erdem Tsybikzhapov, who in 1989 became a people's deputy of the Supreme Council of the RSFSR - the first democratically elected parliament during perestroika. E. Tsybikzhapov was elected as the Did-Hambo Lama of the Buddhist community of Buryatia, and at first combined secular and spiritual activities, but over time he resigned his rank and devoted himself entirely to politics. Dorzhozhap Markhaev, a member of the Constitutional Assembly of the Russian Federation, who followed Tsybikzhapov, was also actively involved in political activities. His political campaigning for the Russia's Choice party aroused criticism from representatives of the Buryat intelligentsia, who believe that such behavior is incompatible with high rank. Lama Nimazhap Ilyukhinov, the leader of the Dharma community, ran for the State Duma of the Russian Federation in December 1995, was not elected, but in his election program he formulated the connection between Buddhism and politics as follows: “I, a person invested with the rank of lama, I am forced to go into politics because I take to heart the suffering of people who, against their own will, find themselves below the poverty line” 34.

One of the most interesting and controversial figures is, unfortunately, the recently deceased (tragically died in a car accident in July 2005) Fyodor Samaev (monastic name - Danzan Haibzun). Having a higher secular (graduate of the Eastern Faculty of Leningrad State University) and higher spiritual education (Buddhist Academy in Ulaanbaatar), he completed an internship in Dharamsala under the XIV Dalai Lama and was ordained as a gelong. After the second opening of a Buddhist temple in Leningrad in 1990, he was appointed by the Central Republican Library as its abbot, and opened a school for training students there. (huvarak), having revived the traditional institution of novitiate and education of future lamas, he began to actively establish contacts with foreign Buddhist organizations and individual clergy, created an independent environmental fund “Akhalar”, without being ashamed to ask for money from foreign sponsors and investors for Buddhist publications, maintenance of students, etc. I believe , that at the first stage of the beginning of the revival of Buddhism (1989–1992), the CDUB, which had been an obedient instrument in the hands of party and Soviet bodies for almost half a century, turned out to be unprepared for the individual position and such vivid activity of any of its members and therefore condemned the activities of F. Samaev, tried to remove him from the position of rector and even deprive him of his rank. F. Samaev survived this struggle. However, in July 1997, a conflict arose in the St. Petersburg temple, provoked by one of the Buddhist communities of the city, laying claim to this temple, and F. Samaev had to resign as rector. In 1995–1997 he held the position of did-hambo, whose duties included establishing and maintaining relations with international Buddhist centers and communities in different countries. In 1994–1998 F. Samaev was a deputy of the People's Khural of the Republic of Buryatia from the Okinsky electoral district. In 1999, he created the Centralized Religious Buddhist Organization "Maidar", which included the Tunkin and Oka datsans, headed by his students, and the Akhalar Foundation. In the last years of his life, he and his students built a Buddhist Academy in the Tunkinsky district of Buryatia, where he began teaching in 2004.

It is not yet clear how things will turn out after the death of F. Samaev, but his students are the abbots of two datsans in the Tunkinsky district (“Bodhidharma” in the village of Arshan and “Tushita” in the village of Kyren) and one in the Okinsky district (“Puntsognamdolling” in the village of Orlik) - they want to continue the work of their Teacher, and at the same time open his memorial museum in the academy building he built. This decision was made by all those gathered at the National Library of the Republic of Buryatia (Ulan-Ude, July 23, 2005), which organized an evening in memory of Gelong Danzan Haibzun Samaev. This was the first time such an event, dedicated to the recently deceased lama, was held in Buryatia. He was remembered not only as a teacher-mentor, but also as a person who did a lot for his people - the Soyots, for the Okinsky district in which he was born and raised, and simply for many people who turned to him with their problems 35.

Future lamas of Buryatia are trained not only in Buryatia itself at the Dashi Choynhorling Buddhist Academy. Several people are constantly studying in Mongolia (some graduate, others enter) at the Buddhist Academy at the Gandantekchinling Monastery. Several dozen lamas are trained in Buddhist monasteries in India in almost all necessary subjects: astrology, medicine, philosophy, logic, ritual practice, tantric esotericism, etc. A few years later, after graduating from the relevant faculties, they will work in monasteries in their homeland, but some of them will have to become Buddhist diplomats, learn to conduct a dialogue both with the secular authorities of Russia and with the leaders of Buddhist communities in the countries of the East and West.

SEVERAL DOZENS OF LAMAS ARE TRAINED IN BUDDHIST MONASTERIES IN INDIA IN ALMOST ALL NECESSARY SUBJECTS: ASTROLOGY, MEDICINE, PHILOSOPHY, LOGIC, RITUAL PRACTICE, TANTRIC ESOTERICA, ETC.

Buddhists and the authorities in Buryatia: agreement or confrontation?

Both in the former USSR and in post-perestroika Russia, religion is separated from the state. Despite the diversity of traditional and new faiths represented on its territory, the Russian Federation is a secular state. Nevertheless, one of the characteristic signs of our time is the fairly active interaction of government structures with religious organizations and their leaders. These contacts are by no means cloudless. In the regions, conflicts between them arise quite often and, as a rule, are associated with local situations when the interests of government and religion come into conflict with each other. Conflicts are often caused by the actions or position of power structures, which largely retain the leadership style characteristic of Soviet totalitarianism.

CONFLICTS ARE OFTEN CAUSED BY THE ACTIONS OR POSITION OF AUTHORITY STRUCTURES, WHICH TO MANY RETAIN THE LEADERSHIP STYLE CHARACTERISTIC OF SOVIET TOTALITARIANISM

The Republic of Buryatia until a few years ago was a pro-communist region, where in all types of elections almost half of the population voted for the communists and the Soviet style of leadership and problem solving prevailed. This naturally affected the relationship with the head of the Buddhist Traditional Sangha of Russia, Pandito Khambo Lama Damba Ayusheev. Currently, his powers do not extend to the Buddhist organizations of Kalmykia, Tuva, Altai, and are limited only to the territory of ethnic Buryatia, which also includes two former Buryat subjects of the Federation - the Ust-Ordynsky and Aginsky Autonomous Okrugs (now regions within the Irkutsk region and the Trans-Baikal Territory). But since there are almost as many registered Buddhist communities (datsans, dugans, houses of worship) on these lands as there were at the beginning of the repressions against Buddhism, lamas and the entire Buddhist culture in the late 20s. XX century, then the leaders of the sangha have enough worries.

The position of the leader of the sangha combines several functions that reflect different aspects of the life of Buddhists - mentor (teacher), diplomat, politician, business executive. For each of the areas of activity, he, of course, has deputies (did-khambo), including those responsible for regional branches, but still, all responsibility for making any decision within the framework of the Buddhist space of Buryatia lies with the leader, and none of them without his knowledge is not accepted.

THE POSITION OF A SANGHA LEADER COMBINES SEVERAL FUNCTIONS REFLECTING DIFFERENT ASPECTS OF THE LIFE OF BUDDHISTS - MENTOR (TEACHER), DIPLOMAT, POLITICIAN, MANAGER

When the authorities of the republic are busy with their own affairs, and the leadership of the Sangha with theirs, relative calm reigns, but as soon as their interests intersect, conflicts arise. The main one, which entailed many subsequent ones, occurred in May 1998. This was a conflict between the former President of the Republic of Buryatia L.V. Potapov and the Government of the Republic of Buryatia with Pandito Khambo Lama D. Ayusheev over the export of the Atlas to an exhibition in the USA Tibetan medicine". At the end of the 19th century. this atlas was brought to Buryatia from Tibet; it is a copy of the original created at the end of the 17th century. (there are only three such copies in the world; the original most likely perished during Chinese repressions in Tibet after 1959). Buddhists of Buryatia rightfully considered him their property. Until 1936, it was kept in the Atsagat datsan, and after its liquidation it ended up in the museum, which is now called the Museum of the History of Buryatia named after. M. N. Khangalova. The proposal to exhibit the Atlas in a number of museums in the USA was supported by the President, the Government of the Republic of Buryatia, the Ministry of Culture of the Russian Federation, but with the sangha in the person of the Hambo Lama, who, by right of history, continued to consider itself, if not the “mistress”, then at least an organization involved in the fate this treasure, no one counted. This led to a real fight between the lamas and a police detachment during the removal of the atlas from the museum storage, filmed on video and shown both on Central Television of Russia and in the USA. From this moment the countdown of disagreements between the President of the Republic of Buryatia and the Hambo Lama begins.

Until the very end of L.V. Potapov’s third presidential term (it ended in July 2007), neither the president nor Pandito Hambo Lama were able to establish relations with each other. Moreover, the power structures of the republic used every mistake in the behavior of the Hambo Lama to provoke another public campaign against him, interfering in matters that are the internal affairs of the sangha and should be resolved only by its own forces. Alarmed by the authorities, the public and media of Buryatia in such cases exploded with publications, meetings, round tables, at which, without any elements of tolerance, supporters and opponents of Hambo Lama D. Ayusheev went at each other like a wall.

The main accusations against him are the same from year to year: the former CDUB, which united the Buddhist communities of Buryatia, Kalmykia, and Tuva, was destroyed, replaced by the BTSR organization, which does not reflect the true state of affairs in the confession; registered an incorrect charter, according to which it is impossible to re-elect him; does not invite the 14th Dalai Lama according to protocol, which is why he has not come to Buryatia for more than 10 years; did not show respect to Bogd Gegen IX during his stay in the republic; treats Tibetan lamas poorly; cannot establish relations with the President of the Republic of Buryatia; allowed a squabble in the St. Petersburg datsan, which became criminal. There are also complaints of a personal nature: intolerant of criticism addressed to oneself, rude to opponents and subordinates, etc. All these complaints were repeatedly expressed in the press and the Internet, orally, and were even reported in letters to L.V. Potapov from Buddhist communities.

THE XIV DALAI LAMA CAN'T COME TO BURYATIA FOR MORE THAN 10 YEARS BECAUSE THE RUSSIAN MFA WILL NOT GIVE HIM A VISA, NOT WANTING TO SPOILE RELATIONS WITH THE CHINA AUTHORITIES, WHO SHARPLY NEGATIVELY REACT TO THE DALAI LAMA'S VISITS TO RUSSIA, CONSIDERING HIS SEPARATE WHO WISH TO REMOVE TIBET FROM COMPOSITION OF THE PRC

Are these claims and accusations fair? Partially yes. However, D. Ayusheev cannot be held responsible for much of the above. The CDUB collapsed because the Soviet Union collapsed, and it was its direct brainchild. Dalai Lama XIV more

He has not been able to come to Buryatia for 10 years because the Russian Foreign Ministry does not give him a visa, not wanting to spoil relations with the Chinese authorities, who react sharply negatively to the Dalai Lama’s visits to Russia, considering him a separatist who wants to remove Tibet from the PRC. D. Ayusheev does not like Tibetan lamas because they build Buddhist centers and monasteries in Buryatia, to which the government of the republic provides financial support, while it hardly helps the Buryat monasteries themselves. However, in fairness it should be said that in 1995–1996. The government of Buryatia allocated funds for the construction of datsans. In pre-reform terms, these amounts looked as follows: 55 million rubles. – datsan in Verkhnyaya Berezovka (suburb of Ulan-Ude), 5 million rubles. – Sanaginsky datsan in Zakamensky district, 12 million rubles. – Tsolginsky datsan in the Mukhorshibirsky district, 15 million rubles. – Ivolginsky datsan, 11.7 million rubles. – Buddhist women's center in Ulan-Ude. Funds were also allocated at a later time.

And even if other accusations are partially true, the authorities’ attempts to regulate the internal life of the Buryat Sangha and initiate speeches by the media and various segments of the population against the Hambo Lama are unlikely to correspond to the spirit and style of the time.

Shamanism in post-Soviet Buryatia

Buryat shamanism, in comparison with other forms of shamanism of the peoples of Siberia, can be considered a standard for comparative research. The fact is that it coexists both the early layers of this cultural and historical phenomenon, which have preserved their originality, to which the term “religion” is not yet applicable, and its later form, which has undergone a certain evolution and has been influenced by world religions (Buddhism and Christianity). This is what made it possible for shamanism to be among the traditional religions of Buryatia, recognized and protected by its laws. Hundreds of works are devoted to the classic version of Buryat shamanism: monographs, articles, reports, messages, publications in the media, but only a few concern the processes taking place in it over the past 20 years.

32. SHAMANISM 32.0. Shamanism is not actually a religion; This is a set of ecstatic and therapeutic techniques, the purpose of which is to come into contact with the parallel, but invisible world of spirits and enlist their support to manage the affairs of people. Although the elements