INTEGRATING BUDDHIST WISDOM INTO THE RUSSIAN ACADEMIC COMMUNITY: HISTORICAL AND CULTURAL FOUNDATIONS, RESEARCH METHODOLOGY, AND PROSPECTS

Povzetek

Background: Over the past decade, Russian academia has increasingly recognized the value of spiritual and ethical frameworks to address challenges around academic integrity, mental well-being, and collaborative research practices. In this context, Theravada Buddhist teachings, particularly those rooted in the Pali Canon, have drawn attention for their potential to inform intellectual rigor, moral conduct, and personal growth. While scholarly interest in Buddhism has existed in Russia since the 19th century—reflected in the works of Minaev, Oldenburg, and Shcherbatskoy—systematic efforts to incorporate Buddhist concepts into higher education have only recently begun to take shape.

Objectives: This paper aims to evaluate how core Buddhist principles and contemplative methods can enhance ethical standards, resilience, and cognitive performance within Russian universities and research institutions. It investigates the historical and cultural foundations that have prepared the groundwork for Buddhist integration, examines methodological approaches used to adapt Theravada sources in contemporary academic life, and identifies future prospects for expanded adoption. Additionally, the study addresses the tension between preserving the depth of Buddhist wisdom and meeting institutional requirements for secular instruction.

Methodology: Drawing on historical-critical and philological-philosophical analyses, this study revisits seminal Pali Canon texts—Vinaya, Sutta, and Abhidhamma Pitakas—and classical commentaries, notably Buddhaghosa’s Visuddhimagga. Sociocultural and comparative methods map how these teachings align with modern Russian settings, while qualitative interviews conducted with 100 faculty, researchers, and graduate students in multiple regions of Russia provide firsthand perspectives on practical applications. The research also examines institutional documents, such as pilot syllabi for mindfulness programs, to assess the scope and efficacy of these initiatives.

Key Findings: Results reveal that incorporating Theravada-inspired ethics and mindfulness training can yield tangible benefits in Russian academia. Interviewees note reduced stress levels, increased focus, and improved collaboration among faculty and students, paralleling Western research on contemplative practices. Such programs also bolster ethical commitments, with participants reporting heightened awareness of integrity, honesty, and empathy in their scholarly work. Nonetheless, the findings highlight obstacles like the secular–religious divide, insufficient instructor training, and the risk of oversimplifying Buddhist concepts as mere stress-relief tools. Skillful adaptation, emphasizing compassion (karuna) and wisdom (panya), emerges as vital to preserving authenticity and mitigating institutional concerns.

Conclusions and Prospects: By integrating Theravada doctrines with established academic goals, Russian universities and research centers can benefit from enhanced intellectual depth, stronger ethical orientations, and innovative interdisciplinary dialogue. The continuity of Russian Buddhological scholarship offers a distinct advantage for rigorous textual interpretation and historically informed application. Moving forward, the creation of comprehensive guidelines, specialized teacher training, and cross-institutional collaborations will be essential in scaling these initiatives effectively. Although challenges remain regarding alignment with secular norms and the potential for “McMindfulness,” evidence indicates that well-structured programs anchored in Buddhist moral and contemplative practices can significantly enrich academic culture. Hence, Russia’s academic community stands at a promising juncture to harness Buddhist wisdom as a transformative resource for institutional development, fostering resilience, collegiality, and a renewed commitment to ethical scholarship.

Practical Implications: Expanding institutional acceptance requires structured frameworks that clarify the distinction between non-sectarian contemplative techniques and religious rituals. Universities can incorporate short meditation sessions into course schedules while offering optional modules exploring Buddhist ethics, ensuring alignment with secular guidelines. Collaborative networks with international Buddhist scholars could advance research on moral development, fostering an evidence base. Additionally, integrating mindfulness into faculty training programs promises to elevate teaching quality, reduce burnout, and cultivate compassionate engagement among educators and students alike.