Eesti Njingma kutsub osalema budismi entsüklopeedia täiendamisel !
The Kalachakra temple in St. Petersburg
In 1901 the Buriat had received initiations into the Time Tantra from the Ninth Panchen Lama which were supposed to have been of central significance for his future vision. Ekai Kawaguchi, a Buddhist monk from Japan who visited Tibet at the turn of the last century, claims to have heard of a pamphlet in which Dorjiev wrote
“Shambhala was Russia.
The Emperor, moreover, was an incarnation of Tsongkhapa, and would sooner or later subdue the whole world and found a gigantic Buddhist empire”
It is not certain whether the lama really did write this document, it fits in with his religious-political ideas.
Additionally, the historians are agreed: “In my opinion,”
W.A. Unkrig writes, “the religiously-based purpose of Agvan Dorjiev was the foundation of a Lamaist-oriented kingdom of the Tibetans and Mongols as a theocracy under the Dalai Lama... and under the protection of Tsarist Russia...
In addition, among the Lamaists there existed the religiously grounded hope for help from a ‘Messianic Kingdom’ in the North... called 'Northern Shambhala’” (quoted by Snelling, 1993, p. 79).
At the center of Dorjiev’s activities in Russia stood the construction of a three-dimensional mandala — the Buddhist temple in St. Petersburg.
Regarding the décor, it is perhaps also of interest that there was a swastika motif which the Bolsheviks knocked out during the Second World War.
Buddhist temple in St. Petersburg there was sufficient room for several lamas, who looked after the ritual life, to live on the grounds.
Dorjiev had originally intended to triple the staffing and to construct not just a temple but also a whole monastery.
This was prevented, however, by the intervention of the Russian Orthodox Church.
Officially, the buddhist shrine was declared to be a place for the needs of the Buriat, Tuva, mongol,and Kalmyk minorities in the capital.
With regard to its occult functions it was undoubtedly a tantric mandala with which the Kalachakra system was to be transplanted into the West.
Then, as we have already explained, from the lamas’ traditional point of view, founding a temple is seen as an act of spiritual occupation of a territory.
The legends about the construction of first Buddhist monastery (Samye) on Tibetan soil show that it is a matter of a symbolic deed with which the victory of Buddhism over the native gods (or demons) is celebrated. Such sacred buildings as the Kalachakra temple in St.
Petersburg are cosmograms which are — in their own way of seeing things — employed by the lamas as magic seals in order to spiritually subjugate countries and peoples.
It is in this sense that the Italian, Fosco Maraini, has also described the monasteries in his poetic travelogue about Tibet as “factories of a holy technology or laboratories of spiritual science” (Maraini, 1952, p. 172).
In our opinion this approximates very closely the Lamaist self-concept.
Perhaps it is also the reason why the Bolsheviks later housed an evolutionary technology laboratory in the confiscated Kalachakra shrine of St. Petersburg and performed genetic experiments before the eyes of the tantric terror gods.