Local officials met Buddhist and Russian Orthodox leaders in Russia's southern, traditionally Buddhist republic of Kalmykia on 1 April to discuss their common "concern" about the growing influence of religious communities they deem untraditional. One official told Forum 18 News Service that officials were concerned about "incorrect trends" within Buddhism in Kalmykia, while the Orthodox were worried by the presence of Adventists, Baptists and Pentecostals. Kalmykia's Orthodox Bishop Zosima told Forum 18 that after Orthodox preaching, Adventists had been "cleared out" of the settlement of Iki-Burul and Russians in the previously Baptist-dominated settlement of Yashalta were returning to Orthodoxy.
The president of the social committee in support of Kalmyk
president Kirsan Ilyumzhinov's social reforms, Boris Ochirov, and the
chairwoman of the president's expert co-ordinational council, Zinaida
Dorzhiyeva, visited the republic's head Buddhist and Orthodox bishop on 1 April
to discuss their common "concern" about the growing influence of
religious communities they deem untraditional. On 2 April Ochirov also explained
to Forum 18 News Service that "incorrect trends" in Buddhism with
"the wrong policies" were now in Kalmykia, while the Orthodox were
similarly concerned by the presence of Adventists, Baptists and Pentecostals in
the republic.
Bishop Zosima (Ostapenko) of Elista and Kalmykia freely acknowledged to Forum
18 on 3 April that the diocese "tries to keep sects to a minimum".
However, this was not done in a hostile manner, he maintained, but primarily by
noting where the many western missionaries in the republic operated and then
"opening up after them". In this way, he said, Adventists had been
"cleared out" of the south-western settlement of Iki-Burul and
Russians in the previously Baptist-dominated western settlement of Yashalta
were returning to Orthodoxy. "We just want to give our pastoral
message," Bishop Zosima explained to Forum 18, and complained that, while
the Orthodox were open to discussion, Baptists and Jehovah's Witnesses had
rejected their invitations to dialogue.
By contrast, Bishop Zosima has extraordinarily harmonious relations with
Kalmykia's state-sponsored Buddhists, which he puts down to a strong mutual
desire for religious peace. While he would criticise the "very
harmful" influence of Buddhist horoscopes when speaking with an individual,
he said, it would be "unforgivable" to condemn Buddhist beliefs in
the media. Bishop Zosima pointed out to Forum 18 that, contrary to the canons
of Orthodoxy, he had even given communion to some Buddhist elderly. "They
come up with such faith, maybe even more than ours, it would be a complete
tragedy for them if I turned them away. There is no sin in an excess of
mercy."
Kalmykia's US-born head Buddhist told Forum 18 on 1 April that Protestant
missionary work among Kalmyks was "one thing I'm not afraid of, because no
matter how much they're converted, there's always going to be some kind of
Buddhist culture in their system." Telo Tulku Rinpoche acknowledged that
the main alternative Buddhist trend in Kalmykia referred to by Ochirov, Karma
Kagyu, was "not the particular group that I would really like them to
be". He had wanted to create a better understanding of all four schools or
sects of Tibetan Buddhism, "but when we opened the doors the wrong group
took a step forward and introduced themselves to Kalmykia." Prior to the
1917 Bolshevik Revolution, Kalmyk Buddhists were adherents of the Gelugpa
school, which has a strong monastic tradition and a particular devotion to the
Dalai Lama. The Kagyu school, on the other hand, emphasises lay meditation and
reveres the Karmapa, rather than the Dalai Lama, as its head.
The head of Elista's Karma Kagyu centre, Sanal Batyrev, claimed to Forum 18 on
2 April that Kalmyks became Buddhist through the 2nd Karmapa in the thirteenth
century, when they were still inhabiting what is now Chinese Xinjiang.
Operating in Russia for only a few years before the 1997 religion law, the
international Karma Kagyu organisation run by lamas Shamar Rinpoche and Ole
Nydahl managed to register as a centralised religious organisation, and consequently
register 80 local centres, within weeks of its adoption. The basis for the
decision was a document signed by Kalmykia's official dealing with religious
affairs, Mikhail Burninov, which informed Russia's Ministry of Justice that
Kagyu "is a traditional religion and has existed among the Kalmyks
alongside other Buddhist traditions since the thirteenth century and up to the
present day".
Telo Tulku Rinpoche told Forum 18 that he did not understand how Karma Kagyu
could have registered in this way. "The Russian government doesn't know
anything about Buddhism," he remarked. "Just because they say it's
Buddhist they go along with that. We are a traditionally Buddhist republic, and
no one is going to say, 'Oh, of what tradition?'" Due to the mainstream
Buddhists' openness towards other schools, however, the Elista Karma Kagyu
centre has so far thrived. Shamar Rinpoche and Ole Nydahl sponsored the
construction in 1999 of a large Buddhist stupa (sacred statue) next to
President Ilyumzhinov's showpiece City-Chess complex, and the centre has plans
to build a meditation and study centre alongside it, Batyrev told Forum 18.
When Forum 18 mentioned Karma Kagyu to Bishop Zosima, he referred to the stupa
and the recent display of a mandala (sacred symbol, famously executed in sand),
which he had attended. "Then they said it was done by sectarian Buddhists.
I was invited - but who it was who did it, I don't know." It was due to
incidents such as this that the Interreligious Council for Traditional
Confessions would be created, said Bishop Zosima. "Then, if the Muslims
have similar problems, for example, the head mufti can explain the essence of
them to us and we will support him." Bishop Zosima was confident of
President Ilyumzhinov's support for the Council. "When he first came and
talked about his programme for purity of faith and a clean town, I supported
him."