Bidia Dandaron / моя статья о Бидии Дандароне (на английском)
Бидия Дандарон с ритуальными предметами. Фото В. МонтлевичаВ сетевой Энциклопедии русской мысли "Filosofia", учреждённой профессором Михаилом Наумовичем Эпштейном и Алиссой де Блазио,
вышла моя статья о Бидии Дандароне (на английском).
ЗДЕСЬ.
Дандарон совершенно уникальная фигура для советской философии: полноправный представитель несовесткой, вообще незападной интеллектуальной традиции, одновременно переводчик, исследователь и учитель, практикующий йог (причём практикующий не "по переводным книгам"), человек двух миров - советского и центральноевразийского тантристского, он жил в Улан-Удэ и учил тех, кто готов был полностью посвятить себя Учению.
Его понятие "общественной кармы", введённое в написанной в лагере кииге о Четырёх благородных истинах (она была издана под названием "Чёрная тетрадь") заслуживает, полагаю, специального философского внимания.
"In his The Black Notebook, Dandaron introduced the original concept of “social karma” (obshchestvennaia karma). Perhaps we can attribute this idea to the influence of Spengler’s Fall of West, which he read in 1930s. No less important were Dandaron’s conceptualizations of the experience of life in a totalitarian state and of unjust incarceration. In the traditional Buddhist understanding of the idea, karma cannot be “social.” However, Dandaron applied this seminal concept as a way of explaining the realities of the society in which he lived.
He introduces the concept by explaining the first Noble Truth of Buddha about suffering. Karma is always the product of an individual’s decisions and actions, but as soon as a significant number of people behave identically, their karmas become the same. This is how social karma emerges: it is born by mass consciousness but acts as an independent force, and thereby shape consciousness in return. Its worst fruits are those great dictators who emerge by the force of social karma to torture millions of people. He wrote: “Vozhdi [“the great leaders,” in Russian; for people of Dandaron’s generation, this was a nickname for Stalin] cannot and never could not act apart from the laws of social karma: for what they have done they deserve neither gratitude nor condemnation; we cannot have any compassion for them and have no right to blame, because we know they are only products of that social karma that has been produced by these millions of people who survive and suffer under these great dictators” (Chernaia tetrad’, 143). In Dandaron’s later work, his vision of social history based on this concept was pessimistic. He saw how, again and again, masses of suffering people produced bad social karma for themselves through activities of their evil consciousnesses. Moreover, this social karma makes it impossible for people to see the real source of their sufferings and simultaneously reproduces suffering, thereby creating mass support for a society of non-freedom. These people have been duped by materialism, he argued. He advocated for a rejection of any form of materialism, along with any utopian thinking, as essential to changing this social karma. A proper understanding of social karma unconditionally discloses the absolute interconnectedness of matter and spirit, he argued."