Karl Tõnisson, the Father of Estonian Buddhism - Vello Väärtnõu

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Author	Vello Väärtnõu
Written	2006, Stockholm

Lyhi-ylevaade Eestimaa usu-kangelastest ehk Karl Tönisson , Eesti Budismi Isa

1873 . 20. augustil Põltsamaa lähedal Umbusi külast Odratsi talus sündis Karl Tõnisson .

Samal aastal kui synnib Balti Mahatma ( nii nimetab teda nimetab Lustig ) kes hiljem transpordib budismi Eestisse , toimub Shri Lankal Panaduras budistlikus Aasias kuulsaks saanud dispuut ,, kus , munk Mohottivatte Gunananda võidab dispuudis kristliku misjonäri David de Silva ja taastab taas Hinajaaana traditsiooni sel ajal Odratsi talus pisike bodhisatva Karl rippus veel ema tissi otsas , huvitav on fakt et seesama Karl Rangoonis peale surma kuulutatakse bodhisatvaks just nimelt hinajaana kloostris ja hinajanistide poolt.

Dorzijev ,määras Tönissoni Sankt-Peterburi templi eestseisjaks , sellisel raskel , kannatuste rohkel ajal , mil Petrogradis möllasid ja märatsesid tšekistid , selleks pidi olema tal usku temasse kui budalasse . Kujunenud ajalooline situatsioon mille nimeks oli Kodusöda nöudis et templi eesotsas oleks inimene ,kes oli vöimeline budistide vaimsete vajaduste eest hoolt kandma sellises tapvas atmosfääris kus Euroopast Aasiani käis suur tapatalgu ja kloostri ylema ameti kohustuste hulgas pidi ajama asju ka võimul olevate södivate bolševikega ,Mis puutub just ametkondadega suhtlust ja diplomaatiat siis see oli mitte tema köige tugevam kylg.Selles osas vast Agvan Dozijev eksis.

Agvan Dorzijev suhtles Eestimaalt pärit oleva budisti ja munga Karl Tõnissoniga aastaid , arvan pole mötet varjata fakti et eesti tänane budism on ajalooliselt kokku seotud Burjaatia ja selle budistlike traditsioonidega .

Ta kanti juba enne Piiteri datsani valmimist munkade nimekirja , seega nähti temas väärtust ja kasu Vene impeeriumi pealinnas ehitatavale esindus-templile,

kommunistid pakkusid maailmale hiljem enda versiooni Vahindrast mis kõlas nii et Karl Tõnisson oli lihtsalt imperialistide tola , kannupoiss lisaks veel nõukogude võimu ja eesti rahva vaenlane. ,.kes tahtis pidevalt kõiki enda ymber orjastada budismi abil.

Kujutan ette mungayrbis habemega kiilakat kott seljas paljajalu astumas mööda Venemaad ja orjastamas rahvaid .Tavaliselt orjastatakse rahvaid kahurite ja pysside abil nagu seda tegid bolshevikud.

Tola yhiskondliku naeru aluse ja arengu-peetusega budistliku jutlustaja versiooni serveeris enda raamatus Gennadi Gerodnik rahvale mille kirjutas nöugogude ajal.

Olev Remsujev on pyydnud luua Tönissoni kohta pidevalt arusaama et mahasiddha tegeles homoseksuaalsuse propageerimisega Eestis ja Venemaal . Huvitav kas Thais ja Birmas kymneid aastaid kloostris elades seda töesti ei märgatud ?

Löik tema kirjutisest " Vahindra oli oma elu esimesel poolel Eestis räuskav friik, mängis paljajalu ja toogas tola turgudel, nahutas oma broshüürides naisi, riiki, juute ja kirikupappe, kes olid süüdi kõikides maailma hukkaminekus. Samas avaldas ta iseendast alastipilte ja ülistas meestevahelist sõprust. Tema seisukohta on toetanud ka Lennart Mäll.

Tartu ylikooli orientalistid on laialt tuntud selle poolest et nad eestis tegutsenud budistidest hoidsid eemale nöukogude ajal , nagu pidalitöbistest ,

Siiani ei suuda vana ideoloogia ,mis punaste poolt meile pärandiks on jäetud hauda variseda , enne peab vähemalt yks pölvkond ajaloolasi ja orientaliste teaduse areenil vahetuma ,et saaks objektiivsemat pilti ajaloost , , kus lähte punktiks budismi ajaloo käsitlemisel on budism aga mitte teaduslik kommunism , mis sai saatuslikeks kommunistidele endile .

Nii Agvan Dorzijev , Dzaa laama , Ungern von Sternberg kui Karl Tõnisson kandsid endas yhist ideed , nad astusid ka konkreetseid samme et seda eesmärki ellu viia,

Kui osavad nad olid enda tegevuses , kuivõrd nad yldse lähenesid sellele müstilisele eemärgile ,,,,,,, budistlik teokraatiline riik , seda näitas juba hiljem ajalugu.

Tõnisson kes bolševike terrori eest varjus Eestis , liikus hiljem edasi Aasiasse ,kus veetis enda ülejäänud elu.

Agvan Dorzijev , Dzaa laama ja Roman Ungern von Sternberg hävitati komissaride poolt ja kallati poriga üle nõukogude ajaloolaste töödes.

1885 . 29. detsember syndis Austrias kohakeses nimega Graz parun Roman Ungern von Sternberg yhesönaga linnas kus on sündinud ka Hans Ulrich von Eggenberg kes oli Ferdinand II poliitiline nõuandja ja kellega Ungern von Sternberg ema kaudu oli sugulane . Samas linnas nägi esimest korda valgust Hollywoodis jõunumbrite ja pommipildumisega tuntuks saanud ja praeguseks juba Kalifornia kuberner toolil istuv Arnold (Terminaator ) Schwarzenegger ei tohi unustada aadlisoost märtrit , kes samuti pärit Grazist ,,, Herts-hertsog Franz-Ferdinandi kes Sarajevos elajalikult rahva ees anarhisti poolt elutuks kõmmutati ja kelle aadressil sõdur Sveigil oli üht teist öelda võrdluses enda sõbraga . Grazi linna elanike nimekirjast võib veel leida ühe kangelase ,,nimelt mägironija Heinrich Harrer , kes istus Tiibetis II ilmasõja ajal ,

Möned aasatad tagasi toimusid linnakeses Graz suured Kalachakra pidustused kus 14 Dalai ise osales , tekib kysimus kelle jaoks Kalachakra rituaal pyhendatud ?Arnold terminaator on elus, Herts-hertsog Franz-Ferdinandt Dharmasalat vaevalt huvitab järgi jäävad Harrer , kes oli kogu elu Dalaiga pidevas kirjavahetuses ja löpuks usukangelane Roman Ungern von Sternberg kes ainukesena neist eelpool maitutest oli budhist ja södis budismi nimel bolshevike vastu.

Aasia steppides ilmus esile sõjamees keda punased komissarid kutsusid " Hulluks Paruniks " ja nagu juba tradistiooniks oli püüdsid bolshevikud teda samuti laimata ja alavääristada kui sõjameest ja isiksust ,

Nii et eestlastel on veel üks budistlik kangelane , kes puutus kokku nii Agvan Dorzijevi , Dzaa laama kui Karl Tõnissoniga ,

Nende oma vahelisest tutvusest ei julgenud Gennadi Gerodnik enda raamatus isegi mainida , sest teema oleks liialt kuumaks läinud ja oleks tõstatanud hulga küsimusi ja kaasa toonud ajaloolisi probleeme..

Aastakümned tagusid nõukogude ajaloolased , orientalistid , tibetoloogid mongolistid ,meie ajudesse arusaama et kõik eelpoolmainitud isikud olid viimased jätised ja ahned imperialistid . reeturid ning jaapani luure agendid ,kes püüdsid talupoegi ja töörahvast orjastada . ja allutada ,

1887 kolib Ungerni pere Eestisse parun kasvab üles kasuisa Oscar von Hoyningen-Huene majas Koolis käis noor Roman Ungern von Sternberg Tallinnas Narva Tallinna Aleksandri Gümnaasiumis.

1890 . aastal saabub Mongooliasse kahel räpasel kaamelil kogu Aasia lemmik ja usukangelane Damba Dzjamtsan Lamaa ehk Dzaa lamaa.

1892 . asub Tõnisson õppima Peterburi ülikooli filosoofia teaduskonda .ta elas E.E. Uhtomski pool kuna majaperemees juba aastaid oli söber Tönissoni isaga.

1893 . reisib Tõnisson esimest korda Burjaatiasse budismi uurima .

1897. oli Sankt-Peterburi linnas juba ametlikult kirjas 75 budalast.

1900. käis Vahindra Kamtshatkal , Burjaatias , Mongoolias , Hiinas ja ka pealinnas Pekingis .

1903 . aprillist augusti kuuni viibis Tönisson Kamtshatkal . 1 septembril kihutab Balti Mahatma aurulaeval Vladivostokki.Köik need reisid Kaug-Idas on Tönissonil kirjas kui budausu propageerimine kohalike rahvaste hulgas.See on huvitav märkus , sest enamus Kaug-Ida rahvastest olid juba budistid ammu enne Tönissoni syndi .kuid seda kirjutab ju Karli öpilane Lustig.

Edasi liigub Balti DharmaDhuta , nagu Lustig teda nimetab Mandzuuriasse. kus kohtub vene ohvitseriga , kelle elu Tönisson olevat päästnud ja keda Lustig mainib ,,,,vene ohvitseri prints Vorontsovina ,kes hiljem osales aktiivselt ka Piiteri datsani tegevuses ,mil määral ja kuidas sellest Lustig vaikib .

samas kohas eluloos on ära toodud ka Karlise pikem suhtlus vene sõjaväelasest maadeuurija ja geograafi Kozloviga.

Tõnisson tundis isiklikult paljusid venemaa ladviku hulgast ,kui ka valitsuse liikmeid ja budausu esindajaid ,

Tiit Pruuli oli see kes Birmast kogu selle varanduse , fotod , Lustigi päevikud , tema kirjutatud elulugu Tönissonist mis peale nende surma neist maha jäi Eestisse tõi , Seda liigutust võib nimetada Eesti algbudismi ajaloo materjalide pääste-operatsiooniks .

1904 8 veebruaril Roman Ungern von Sternberg kihutab Jaapani sötta .On olemas kaks versiooni tänaseks , esimene kus Ungern ei jöudnud söjaväljale ja hulkus sel ajal ringi Mongoolias kuna ta ei jöudnud sellesse sötta .

Teine versioon Ungerni tollest perioodist sisaldab loo kus Hull Parun sinna jöudis ja olevat torganud silma enda osavuse ja julgusega isegi saanud medali vapruse eest.

Sellesse legendi on vöimatu uskuda kuna Ungern ise ei maini sellest kunagi ei kusagil kusagil . Paralleelselt Ungerniga jöuab ka Urgaasse Karl Tõnisson , Urgaas leidis Dzaa laama endale ka uue sydame sõbra kellega ta aastaid hiljem vöitleb ölg öla körval Mongoolia ja Burjaatia steppides keda Aasia sel ajal nimetab juba Veriseks Paruniks.

1905 kuni järgmise aasta suveni askeldas Tõnisson Gobi kandis ringi . Lustig mainib et Karlis olevat Karakorumi körbes veidi ka mediteerinud . Paljasjalgne Tõnisson viibis noil päevil tihti Urgaas .

1906 . selle uue aasta vötab Karl Tõnisson vastu Erden Dzuu kloostris ,kus ta kohtub ja suhtleb pikemalt Dorzijevi ja Dzaa laamaga .

Aastal 1906 oli Erden Dzus yle 3000 munga kusjuures enamus neist elas jurtades .

Lustig enda poolt kirjeldab Erden dzuu kloostrit ja jurtade ehitust päris detailselt , paljus see kirjeldus sarnaneb Pozdnejevi omaga , Lustig pole elus viibinud ei Burjaatias , ega ka Mongoolias nii et sellega peaks arvestama..

Erden Dzuust reisib Karl tagasi Urgaasse ,Tol ajal oli Mongoolias o 750 kloostrit ja 1800 templit mis köik budalaste käsutuses olid , igalpool anti hulkur -mungale madrats kylje alla ja soe supikauss pihku .

Balti bodhisatval oli terve hulk körgeid eestkostjaid nii Mongoolias , Burjaatias ,kui Kamökkias Dorzijevi nimi tegi iga budalase ees ukse lahti ,,, alates Astrahanist kuni Lhasani , eks see nimi aitas ka Karli tema rännakutel .

Urgaas peatub paljasjalgne bodhisatva ei kellegi muu , kui tema pyhaduse 8 Djebtsung Damba Hutukhta pool ja seda päris tihti.

Urgaaast liigub Karl edasi kylastades Altais ja Sajaanides iga templit ja püha paig ka mis ta teele jäid kuid mida Tõnisson seal tegi , kellega suhtles , millest rääkis , sellest ei yhtegi sõna Lustigi poolt.

Tuvas olles Karl Tõnisson manitseb tuvalasi,kes suhtuvad vene tsaari vöimu äärmiselt halvustavalt , röhutades et ei tasu olla nii shovinistlik , ja selgitab et vöimu tuleb paremini suhtuda,

Kas ta bodhisatvana ei teadnud töesti sellist fakti et ekspluateeriti tuvalaste kullavarusid ja muid rikkusi terveid aegkondi juba ,

1907 . lahkuvad inglased Tiibetist . Veebruaris kihutab Balti DharmaDhuta Tuvast Orenburgi kuhu jöuab märtsis.

DharmaDhuta luges terve sarja budismi alaseid loenguid kohalikule elanikonnale ,kes sel ajal tähistas hoogsalt Kristuse ylestöusmise pyhasid vene öigeusu kiriku traditsiooni järgi.

Lustig on kirja pannud et bodhisatva Karlise loengutel osalenud inimesed esitasid massiliselt kysimusi ja näitasid aktiivselt yles huvitatust Sidharta öpetuse vastu , tulistades Baltimaade Mahatma kysimustega peaaegu et pikali ,

Orenburgist viis rännutee Karli Volga kaldal asuvasse Samaara linna kus Tönisson püüdis samaaralastes huvi äratada Budda öpetuse vastu ,kuid Lustig annab teada et see oli tulutu ette vötmine sest rahvamassid ei olnud absoluutselt huvitatud nirvaanast ja tahtsid sansaaras edasi pidutseda .

Olles pettunud Samaaras ja ta elanikes lidub Pöltsamaalt pärit buda munk Saraatovi poole .

Vähemalt selles linnas olid ylikooli tudengid huvitatud India printsist ,tema öpetusest ja Dalaist Tiibetis.

selgub kroonikast .

Kuus Saraatovi ylikoolis öppivatest yliöpilastest olevat olnud töelised taimetoitlased , linnas olevat olnud koguni taimetoitlastele oma restoran , kus siis seltskond söömas käis , on ääretult raske sellesse uskuda sest tol ajal pugis venemaa pöhiliselt liha ja taimetoit oli ikkagi rariteet .

Taimetoidust Venemaal hakkas avalikult esimesena rääkima tohter Badmajev Peterburis . See et Saraatovis oli taimetoidu restoran aastal 1906 , see tähendab et taimetoitlaste ajaloos tuleks teha raskeid ymberkirjutisi sel juhul .

Saraatovist reisib tulevane Baltimaade Peapiiskop Astrahani ,kus kogu stepp oli täis lykitud kalmökkide budausu kloostreid ja templeid. löpuks ometi on DharmaDhuta taas budalaste hulgas ,kus kohalik pealaama teda söbralikult vastu vötab. Muuseas seesama pealaama oli ka suur söber ja mötte kaaslane Agvan Lobsang Dorzijeviga , kes sai suure pataka raha kalmökkide käest Piiteri templi ehituseks ja Vahindra on taas koos selliste inimestega kes iga hinna eest pyyavad Venemaad enam budistlikumaks muuta.

Jääb mulje et Tõnisson täitis lausa mingit missiooni , kui rändas nii Erden Dzuusse kus kohtus Dzaa laama ja Agvaniga , liikus läbi Burjaatia , Tuva kuni Kalmökkiasse kus kohtus taas Dorzijeviga.

Tönisson liigub enda rännakutel mööda Venemaad ja Aasiat puutudes enda marsuutidel pidevalt kokku , Agvan Dorzijev , Damba Dzjamtsan Lamaa ja Roman Ungern von Sternbergiga. .

Odratsi talust pärit bodhisatva Karlis puutus Uhtomskite majas Peterburis elades kokku ka Dorzijeviga Samas majas käis ka ka Peterburis öpingute ajal viibinud Ungern koos Tundutoviga korduvalt .

Siit Saab möistetavaks ,miks kommunistid nii pyyavad Tõnisson , Dorzijevit , Ungern von Sternbergi , Dzaa laamat ja teisi nende vastu aktiivselt vöidelnuid inimesi maha teha.

Tundub et osa Eesti ajalugu tuleks budistide pärast ymber kirjutada ja Venemaal samuti ,

See annaks löpuks vöimaluse täielikult rehabiliteerida budismi eest bolshevike vastu vöidelnud kangelased.

Et Tõnissoni möista peab alustama Burjaatiast sest seal talle need budistlikud juured alla kasvatati . ,. eesti vanasöna kölab nii , " Ytle kes on su söbrad ja ma ytlen kes oled sa ise ".

Karlis saabus Kalmökkiasse kuhu jöudis ka paar päeva hiljem Agvan Dorzijev . Siin toob Narvast pärit kroonika kirjutaja Lustig jutuajamise DharmaDhuta ja Agvani vahel.

Lustig kirjutab ; Tema pyhaduse Dalai laama saadik möistis noore buda usu vaimuliku hingeseisundit.

ja lausus vaiksel söbralikul toonil ," Tore Vagindra . ma tean sinu lugu hästi , viibisin hiljuti Taga-baikalis ja sealsed mungad rääkisid palju sinu kohta. sain veel lisaks kirja Urgaast kus on köik kirjas sinu tegevuse ja reiside kohta Mongoolias.

Tema Pyhadus Djebtsung Damba Hutuhkta räägib sinust pikalt enda kirjas mulle........ jne, Siin mainib Lustig et Dorzijev rääkis Tõnissonile Peterburi templi ehitamise plaanidest ja raskustest.

Siis tuleb taas löik ,,,,,,, et Djebtsung Damba Hutuhkta isiklikult kirjutab Dorzijevile enda kirjas pikalt Tõnisson reisidest Mongoolias ,,,,,,, jne.

Djebtsung Damba kirjutas Dorzijevile korduvalt ja kandis ette sõbra Karli askeldustest Mongoolias.

Samas vestluses mis toimus kalmökkias Maloderbetskii ulussis mainib Agvan Lobsang tänu sönu Karlise tegevusest Tiibeti asjade ajamisel ära märkides et Potala on ylimalt rahul tema poolse tegevusega ja röhutades Karli oskusi suhtluses inimestega,

Mina olen möistnud Vahindra puhul sellist asja et tema bodhisatva karma oli ta ilma jätnud poliitilisest visoonist ja diplomaatiast , Seda vöib märgata hästi Tönissoni asja ajamisel Petrogradis asuvas Eesti Esindusega , kus Tõnisson , tallle seaduslikult ettenähtud eesti passi ega eesti kodakondsust välja rääkida ei suutnud ja tänu sellele sai ka temast Läti kodanik.

Tönissoni viga oli see et ta teatas Eesti esindusse sisenedes koheselt köigile et ta nyyd läheb Eestisse selleks et seal budda usku kuulutada, Esindus kes oli informeeritud tema aktiivsest tegevusest Piiteri datsani juures keeldus talle dokumente välja andmast Eestisse söiduks tuues pöhjuseks et Eestimaa on luteri usku ja budismi pole seal kellegile vaja.Peale seda vantsis Tönisson Läti saatkonda ja need tulles vastu tema palvele panid enda jaoks kohe poliitilise pluss punkti kirja Eesti suhtes.Nii sai Karl Tönissonist nyydsest Läti kodanik budasusu vaimulik Karlis Tennissons.

1908 löpetab Ungern von Sternberg Pavlovi söjaväekooli Sankt-Peterburi linnas.

1909 andis Tõnisson Riias välja enda esimese raamatu venekeeles " Öpetus sellest ,kuidas inimene saab surematuks " G . Budbergi trykikoda .

1910 oli Sankt-Peterburi linnas ametlikult kirjas 184 budalast neist 163 meest ja 21 naist.

1910 asub Ungern von Sternberg Tsitaas kuna sama aasta veebruaris suunati ta Aasiasse teenima.

1911 . Ungern von Sternberg käib Taga-Baikalist Tallinnas sugulastel kylas ja viibib 3 kuud Eestimaal. Sygisel aga kihutab tagasi Mongooliasse. Samal ajal kuulutab Mongoolia end Hiinast söltumatuks , Urgaas toimus vöimu vahetus .

Sellega oli yks lehekylg Mongoolia ajaloos täis saanud .

1912 26.aprillil (uue kalendri järgi ) synnib Eesti budismi ajaloo budist nr. 2 Voldemar Friedrich Lustig .

1912 ,viibis Tõnisson Tartus ja andis välja raamatu enda budistlike värssidega .

Arvan neid poliitilisi muutusi mis ootamas tulevikus neid nägi ette Agvan Dorzijev ja ainuke alternatiiv tema jaoks oli budistidele uue ideoloogilise propaganda ja vaatenurga loomine et säilitada budismi saabuvate sõdade keerises .

Idee ja teostus oleks nime all pan-mongolism , mis teokraatliku riigina oleks ulatunud Kaug Idast Volga äärsetesse steppidesse ,, uus budistlik impeerium oleks funktsioneerinud nagu Buddha Amitabhale kuuluv paradiis Sukhavati mis oleks kaitsnud budalasi ja nende maid , rahvaid ja neile kuuluvat kultuuri nagu budistlik sanatoorium , Ma ei näe selles mitte midagi halba kui keegi muretseb ja tegutseb selles suunas et tagada enda ideoloogiale teadmistele , kultuurile eksistents ka tulevikus .

Samast seisukohast lähtus ka enda pan-budismis Agvan Dorzijev.

ja see oli pöhjuseks miks bolshevikud ta haige vanakesena lohistasid soojast kodust kylma Ulan-Ude vanglasse surema.

Neile ei meeldinud Drepongi professori ideed , samuti ka tema tegevus ,

1912 . augustis teeb Roman Ungern von Sternberg yksi hobuse seljas selle kuulsaks sannud retke Dauuriast läbi metsiku taiga , Mongooliasse , et yhineda Dzaa laama ja tema all olevate vägedega Kobdo kindluse all,

Parun esitas avalduse erru minekuks Amuuri kasakapolgust et kihutada sötta . Ungern esitas lisaks veel avalduse et yle minna teenima Mongoolia söjaväkke , et sõdida koos Dzaa laamaga budistide vabaduse ja riigi eest.

Pöhjust Ungernil oli kyllaga et motiveerida enda seisukohta oli juba varem suhelnud Urgaas Dzaa laamaga nad tundsid juba yksteist hästi ja ideedki tuleviku suhtes olid neil yhised.

Juba ammu enne Dzaa laamaga kohtumist alustas parun Ungern mongoli keele öpinguid , ja Burdukov mainib enda päevikus ,,,,,, et parun uuris tema käest reisul päevade viisi mongoli keele sönade tähendusi ja hääldust kirjutades köik hoolikalt yles enda märkmikku..

Polkovnik Kazakov kes asus tol ajal Vene konsulaadis Urgaas keelas parun Ungernil lahkuda Vene Impeeriumi teenistusest ja suunas ta tagasi vanasse väeossa Taga-Baikalis.

Dzaa laama kavatses haarata läänepoolse osa Mongooliast enda valdusse ,kus siis luua uus pisikene riigike . See pidi saama stardiplatsiks tulevikus rajatavale suurele budausu riigile mis möötudelt pidi vastama Tshingis khaani poolt rajatud versioonile.

Kohaliku körg lamaiidid pelgasid Dzaa laamat sest tolle kaitse-jumaluseks oli raevukas Dzamsaran ehk Beg-dze.

1913 , aasta algus viibis Peterburis ka Ungern von Sternberg , kes peale Romanovite perele pühendatud juubelit söitis edasi Eestisse sugulaste juurde , puhkusele ...pöhjuseks.

1914 kutsutakse Karlis Tõnisson söjaväkke ja ta teenis teenis Neljandas Kaukaasia polgus osales lahingutes Ida - Preisimaal .

1914 . 2 mail kinnitab Nikolai II ametlikult Peterburi templi munkade koosseisu , mis esialgu koosneb 9. st mungast ja neist 5 peavad olema kindlalt gelongid seliine oli valitseja poolne otsus ,kuigi Agvan Lobsang oleks tegelikult soovinud suuremat laamade kosseisu templile. Sellelst hetkest peale figureerib Tönisson Peterburi templi nimekirjas ametlikult ja söjaväkke vöetakse ta juba kui budausu vaimulik,kes peab hoolt kandma södur-budistide eest , kalmökid,burjaadid,tuvalase jne,

Jääb mulje et templi rajamise hetkest peale hoolitses Dorzijev et Vahindra ka ametlikult templi külge liidetaks.

Millegi pärast ei julenud neist Vahindra suhetest mainida Gerodnik.

SanktPeterburi templi ajalugu uurinud Aleksander Andrejev ,

mainib Tõnissoni enda uurimuses rääkides juhtumist kui too saabub aastal 1920 burjaatiast revolutsioonilisse Petrogradi.

ja leiab eest bolshevike poolt ryystatud templi kus kohtub akadeemik Sthserbatskiga kes vaatas tol ajal templi hoonete ja varanduse järgi.

Karl ise oli enda suhtes Peterburi templisse fanaatiline ,Ta vedas endaga kaasas terve elu suure hunniku igasugu pabereid ja dokumente mis siis töestasid tema pika tööstaazi SanktPeterburi templi juures laamana ja ajutise eestseisjana , Valmar Adams rääkis mingist juhtumist kus Tõnisson olevat demonstreerinud paberite hunnikut läbi segi vene - mongoli - ja tiibetikeelsete paberitega kohalikele orientalistidele.

Riias Karli poolt rajatud budistlikus pühamus oli yks seintest nende dokustaatide ja fotodega kaetud , mida ta uhkelt demonstreeris kohalikele teosoofidele kes moodustasid enamuse ta tolle aegsest kuulajaskonnast Lätis, Mulle jutustas sellest isiklikult inimene ,kes korduvalt viibis koos söbrannaga Riias Tönissoni poolt korraldatud templi teenistustel. Hiljem oli osa tema arhiivist ja paberitest ka Ranguunis olnud , Need dokumendid , paberid , fotod mis Ranguunist , kloostrist töi kaasa Tiit Pruuli , see on puhtalt Lustigi enda materjal ,päevikud ja dokumendid.

Yhesönaga Karl Tõnisson pabereid ja käsikirju ei ole kusagilt leida kuid nad olid olemas see on fakt . ja oli see varandus veel 70 ndatel aastatel Rangoonis kui Eestist käisid kylalised nukra ilmega Lustigi pool kloostris Ranguunis ,

Voldemar näitas fotosid ,pabereid ja ajalehe välja lahkelt köigile kes tundsid huvi Tõnisson vastu ja seda dokumentaalset varandust oli terve vineerkohvri jagu . Küsimus kus on need paberid , fotod ja dokumendid ? Yks legendidest on selline et Haldre Tartust töi neist osa ära ja andis Gennadi Gerodniku kätte kes kirjutas paskvilli Tönissoni kohta vöimude ylesandel tol ajal.

Friedrich Voldemar Lustig ja Haldre

Eestisse jöudsid Lustigi päevikud , tema kirjutatud elulugu Tõnisson kohta ja erinevad avaldused mis ametiasutustele kirjutatud neist löviosa NewYorgis asuvale Välis Eesti eesti konsulile ,, Kogu see material mis Tiit Pruuli Birma reisilt kaasa töi kuulub Lustigile.

Öpetaja ja öpilane olid diametraalselt erinevad , see on imestama panev,Tõnisson enda väljendustes ja esinemistes käitub ja nagu mahasiddha ,

Karl Tõnisson kogu elu vudis ringi paljajalu nii Jakuutias kui Kamtshatkal olles , osales maratoni jooksudel yle 50 aasta vanakesena ja demonstreeris Eestimaal imelisi idamaa vöimlemiskunsti harjutusi mis pidavat aitama inimestel mitme saja aasta vanuseks elada. ta oli andekas ja vaimukas enda tegemistes Mulle on Vahindra alati enam sümpatiseerinud kui Lustig.Olen alati suhtunud temasse kui mahasiddhasse ja enda koloriitse käitumise ja elustiili poolest on ta selle täiesti ära teeninud.

Kui lugeda tema poolt kirjutatud raamatuid mida ta välja andis ,propageerides nende abil enda vaateid koos budismi tölgendustega siis selleks et möista , mida Tõnisson neis ytles , peab tundma kogu olustikku milles Karl Tõnisson kujunes ja elas .

1915 osales Tõnisson budausu vaimulikuna Przemysli kindluse piiramisel ja vallutamisel.Autasustatud Georgi Ristiga .

1915 . märtsis lahkus Karl Tõnisson armeest .

1915 . 10 augustil avati Peterburi Kalchakra tempel ametlikult ja löplikult , Toimus suur ametlik tseremoonia kuhu olid kogunenud kohutavad massid alates körgetest külalistest kuni kerjusteni välja.

1915 .peale avamis pidustusi kihutas Karl Tõnisson Burjaatiasse ja sealt edasi Urgaasse Mongoolias kust saabub tagasi alles 2 aasta pärast.

1917. suveks lahkub Agvan Dorzijev Petrogradist Burjaatiasse jättes enda asendajaks j tshekistide poolt templisse tulevase Vend Vahindra .

Söidu pöhjuseks on Ajutise Valitsuse ametlik otsus usuvabaduse ja usu teenistuse seadusest ja tema reisi eesmärk Tamtshinski datsan kuhu kogunes kokku terve Burjaatia lamaiitide ladvik arutama budismi tuleviku perspektiivi Venemaal ja Aasias.

Kuna Venemaal oli tsaar kukutatud siis oli burjaatidel ja mongolitel mure mis saab neist ja paljudel tekkis lootus et vast on vöimalik ka yhine iseseisev riik lamaiitide jaoks pysti ajada, et mitte enam Venemaast söltuda .

Dorzijev viis kaasa kongressile ettepaneku projekti et kuulutada Petrogradi Kalatshakra datsan burjaadi ,mongoli ja kalmöki budalaste omandiks .ja idee koos programmiga Mongooliaga yhinemiseks. See oli ka teemaks kunagi aastaid tagasi kohtumisel Erden-Dzuu kloostris Mongoolias kus osales ka Dzaa laama ja kuhu millegi pärast sattus ka Pöltsamaalt pärit Karl Tõnisson .

1917. suvel suunab Ajutine Valitsus Ungern von Sternbergi Taga-Baikalisse ja Mongooliasse .Agvan Dorzijev lahkub enne Sankt Peterburist ja parun Ungern möni nädal hiljem .

See on just see , mida nöukogude aegsed ajaloolised püüdsid ja siiani pyyavad budistidele selgeks teha, et igayks neist vöitles isikliku kasumi nimel, Miks selline tölgendus nöukogude ajaloolaste poolt ?

Alati on kasulikum vaenlast näidata killustatuna ja yksikuna , kui selgub et nad tegutsesid , vöitlesid koos ja veel nöukogude vöimu vastu.

see on ideoloogiliselt ohtlik ja mis vöib massidele anda teada järsku tegeliku situatsiooni tol ajal kui punaste vastu olid vöitlemas terved rahvad , kes kaitsesid enda öigust kultuurile ja vabadusele , mida kommunistlik vöim püüdsid igati ja köikjal hävitada,Nad said sellega löpuks hakama muidugi.

Burjaatias Ivolgaas kuulsin esimest korda juhtumist ,kus Ungernit ja Dorzijevit olevat koos nähtud Mongoolias.

Piiteri datsanis on saabunud rasked ajad sest templis elavatele laamadele on saadetud mitu kirjaliku ähvardust panna templile ja budistidele pomm alla , mis pyhiks revolutsioonilise Petrogradi vanast lamaistlikust saastast puhtaks.

Kevadel asuvad kohapeal tegutsenud laamad lahkuma pealinnast . kuna olukord on poliitilises möttes keeruline hinnad kosmilised, Agvan Dorzihev aga pyhendub aina enam ja enam hysteeriliselt reformide ellu viimisele.

Rulliti lahti koheselt loosung " Vöim töölistele ja talupoegadele " Agvan Dorzijev ja Petrogradis elavad mungad ei olnud ei töölised ega talupojad järelikult olid nad tööliste ja talupoegade riigi vaenlased, Nii suhtus Lenin haritlastesse , kultuuri tegelastesse , religiooni ja kultuse teenritesse nii et budistid hakkasid pögenema revolutsioonilisest pealinnast.

1918 Bavaarias samas linnas kus syndis ja suri Richard Wagner oli esimene natside liikumise Thule kokku tulek.Asja eestvedajana oli Karl Haushofer , Kokkutuleku eesmärk oli luua uus pan-germaanlik liikumine. Haushofer enda visiitidel Aasiasse tutvus pöhjalikult budismi ja muude ida usunditega ja oli veendunud et Gobi kandis ja Himaalajas asub mingi seos valitseva rassiga kes asub Agarthas ehk Shambalas.

Sama lootust hellitasid ka bolshevitlikud komissarid nagu sakslasedki korraldasid ekspeditsioone Mongooliasse ja Tiibetisse et leida yhendust maailma valitsejatega kes Haushoferi arvates pidid olema samuti aarialased.

1918 , saab Ungern von Sternberg kindral majori auastme.

Samal aastal märatseb Verine parun enda vägedega Taga Baikalis luues alustugesid esimesele budistlik- teokraatlikule impeeriumile maailmas , tema körval on tihti tema söber kalmökk Damba Dzjamtsan Lamaa.

Nende mölemi sooviks oli luua Tsingis khaani impeerium , budistlikul kujul.

Sama ideed kandsid enda peas ka Agvan Dorzijev, Dza laama ja isegi Karl Tõnisson kes enda poolt välja antud raamatutes räägib pidevalt PanBaltoonia budistlikust riigist ,mis pidavat ulatuma Himaalajani. Kui Tõnissoni jutu körvutada n Ungerni , Dorzijevi , Dzaa laama kontseptsiooniga , on selge , et köik köik neli unistavad yhest ja samast eesmärgist. budistlikust teokraatlikust riigist,

1919 ,veebruaris ja märtsis toimus Tshitaas pan-mongolismi alane konverents isegi .Esindajaid oli Sise ja välis Mongooliast , burjaatiast yhiselt koostati kiri mis saadeti ka Versailles rahulepingu komisjonile.

1919 , riisuti Piiteri datsan vääris-esemetest ja väärtustest paljaks enamus sisustust löhuti puna-armeelaste poolt .

1919 Ungern saab kindral -leitnandi auastme. Sama hilis-suvi suhtlevad ka omavahel pikalt veel Ungern ja Dorzijev kus parun ytleb Dorzijevile välja mötte , et ida ja lääs pörkuvad kokku varem vöi hiljem ja pöhjuseks on euroopa tsivilisatsioon, aristokraatia langus ja lötvus , juhmus ja tarbijalik mentaliteet hukutavad lääne tsivilisatsiooni , mille asemele astub aasialik mötteviis, puhas saama himust ja kirgedest , Minu jaoks seostuvad need paruni mötted kyllalt hästi tänapäeva maailmas valitseva olukorraga, Tuleb välja et Verine Parun oli äärmiselt taibukas ja ettenägelik.

1920 annab Bogdo-gegen Ungernile tiitli ( tsin-van) ja khaani seisuse .

1920 .Määrab Dorzijev enda ametliku käskkirjaga Venda Vahindra ehk Karlis Tõnisson Piiteri datsani eestseisjaks, ise kihutab auväärne Bakuusse kus toimus Ida rahvaste kongress , kus otsustati taotleda autonoomiat kalmökkidele ,burjaatidele ja mongolitele.

E.D.Dagbajev kirjutab et Agvan Dorzijev röömustas ja tervitas väga Suurt sotsialistliku Oktoobri Revolutsiooni .Ma ei usu seda ja arvan et see on öigustus mida kasutasid kommunistid omal ajal. Aeg oleks vaadata ajalugu juba mitte kommunismi vaid budismi vaatenurga alt .

Dorzijev kui körgelt haritud budist , tegi näo et lepib sellise nähtusega nagu bolshevikud ja tshekistid , lootuses et vast önnestub budismi päästmise huvides punastega kokku leppida enne kui nad löplikult budismile körri kargavad , budistile omases naiivses lootuses et kommunistidel on olemas mingi eetika ja autunne, Ajalugu töestab konkreetselt et ta eksis rängalt selles illusioonis tshekistide aadressil mille eesmärgiks oli bolshevikega kokkuleppe mille abil kaitsta budismi Ta teadis väga hästi s bolshevike kirest ateismi vastu tekib kysimus ,miks selline inimene nagu Dorzijev pidi nii väga tervitama Oktoobri revolutsiooni ja vöimu rabanud ateistlike bolshevike?

1920 aasta veebruaris vabastab parun Urgaa.

1921 21 mai annab Ungern enda vägedele käsu liikuda Mongooliast välja ,

TagaBaikalis vöitleb Ungern ylekaaluka vaenlase vastu . löpuks ta reedetakse ja antakse punastele välja.

15. septembril organiseeriti Novo-Nikolajevskis ehk nyydseks juba Irkutskis nii öelda kohtuprotsess Roman Ungern von Sternbergi yle, mis löppes viie tunniga, mille löppedes lasti Parun maha.

Ungern lausus tshekistidele " ,,, Ungern von Sternbergide yle ei saa keegi kunagi kohut möista sest meie oleme need , kes seadust esindavad siin maailmas ja teiste yle kohut möistavad".

Need jäid ka Roman Ungern von Sternbergi viimasteks sönadeks ,mis tshekistid temalt kuulsid.

1922 . september lahkub Karlis Tõnisson revolutsioonilisest Petrogradist .

1922 . keeldus tolle aegne Eesti esindus Karl Tõnisson väljastamast viisat ja luba Eestisse tulekuks. Pöhjuseks toodi nende poolt , kuna Tõnisson kavatses eestimaal hakata kuulutama buda usku ja arvestades seda et Eesti on juba valinud luterluse siis pole vajadust ei budismi ega ka budalaste järgi Eestimaal , Selline oli ametlik seisukoht religiooni suhtes uus Eesti riik pooldas vaid kristlust..

Siin tekib Tõnisson eluloos siise uus nyanss, Nimelt, Ta läheb Läti saatkonda kes talle kohe lahkelt annavad paberid ja kodakondsuse ,,pöhjus muidugi poliitiline zest..

Sellest hetkest saab Karl Tõnissonist juba Karlis Tennissons , ja selle all ta läheb ka Aasias ajalukku.

1923 .lahkub Tõnisson Piiteri Datsanist Dorzijevilt saadud kirja pöhjal ,kus too käseb Vahindral minema vantsida , sest edasine viibimine Petrogradis olevat ohtlik .

1923 saadab Agvan Dorzijev koos maadeuurija Kozlovi ekspeditsiooniga Tiibetisse öppima 10 noort laamat . Neist kolm hukkusid Ulaan Baatori lähedal kommunistide käe läbi kuid ylejäänud 7 jöudsid Tiibetisse Köik need "seitse budistliku vaprat " omandasid hea hariduse ja said kuulsateks laamadeks enda elu jooksul , kuid tagasi kodumaale neil ei önnestunud enam kunagi tagasi tulla.

1923. saabub Vahindra Venemaalt Tartusse , kuid juba Läti kodakondsusega .Eks see näitab ilmekalt kristluse möju meie Eesti vöimu koridorides .mis kestab siiani,

1924 asub Karlis Tartust Riiga elama.kus organiseerib esimese Läti budistliku koguduse.

1924 . asutati ka Eestis Budistlik piiskopkond Karlise poolt ,kuid ametlikult keeldusid vöimud seda registreemast.

1926 ,Tartus spordiselts " Kalev " korraldas maratoni,kus osales ka Tõnisson saavutades kolmanda koha ,arvesse vöttes tema aega 3 tundi 31 min. 26 sekundit ,siis Karlise vanuse kohta on see igatahes väga hea näitaja .

1927 . Lustig löpetab Narva gymniaasiumi.

1927. aasta algul ilmub Lustigi esimene luuletus Narva ajalehes .

1927 . kohtub Tõnisson isiklikult Läti presidendi Gustavs Zemgalsiga.

1928 . andis Vahindra välja raamatu " Tulevane ilmariik Pan -Baltoonia ".

1930 . andis Karlis välja raamatu " Mina ja minu jyngrid usume nönda " Tartu Eduard Bergmanni trykikoda.

1930. aasta suvel kohtas Tõnisson Narvas kus ta luges loenguid budismist esimest korda Friedrich Voldemar Lustigit.

1930 . 27. novembril Lustigist sai juba budalane ja munk.

Noor munk Friedrich Voldemar Lustig

1931. aastal asusid Tennissons ja Lustig, kerjakott õlal, läbi Euroopa teele Aasiasse, lootuses jõuda välja Tiibetisse.

1933 , novembris sureb 13 . Dalai . sellest hetkest peale suleti paljud budistlike templite uksed nöukogude Venemaal ja Mongoolias kymneteks aastateks.

1935 asuti jälitama ja vanglatesse toppime köiki ellu jäänud budalasi yle nöukogude Venemaa , Mongoolia , kalmökkia , Tuva . Burjaatia kusjuures esimesena langes löögi alla Piiteri datsan ,

1935-1936 viibisid Tõnisson ja Lustig poolteist aastat Hiinas.

1937 . aasta sygist peetakse Vene budismi ajaloo jaoks köige mustemaks , öösel tungisid Leningradi tshekistid Dorzijevi poolt rajatud templisse viies kaasa köik inimesed , kes sel hetkel seal viibisid , alates munkadest kuni usulisteni välja . Nad veeti tshekaase ja "troika " ehk kolmest mörvar-tshekistist koosnev kohus otsustas öhtuks nende saatuse ,kusjuures köik templis kinni vöetud inimesed lasti maha.Nende hulgas ka kuulus mongolist Baradijn.

13 . ndal novembril arreteeritakse 85 aastane Agvan Lobsang Dorzijev tshekistide poolt Burjaatias.

1938.. aasta Agvan Lobsang Dorzijev sureb 29 jaanuaril Ulen -Ude vanglas .

Dorzijevi surm andis kommunistidele ometi vöimaluse löplikult arveid klaarida revolutsioonilises pealinnas asuva budistliku templiga ,mis kantakse munitsipaal-fondi ja alles jäänud templi sisustus tassitakse tshekistide poolt Kaasani kirikus asutatud Ateismi muuseumi fondidesse . See köik toimus aprillis ja juba 15 . juunist antakse budistlik tempel kehakultuurlaste kasutusse.

1941. aastal kritiseerivad Tõnisson ja Lustig kohalikus ajakirjanduses avalikult Tai valitsuse Jaapani-meelset poliitikat ja maa ümber nimetamist Siiamist Taiks, milles nad nägid taganemist budistlikust kultuuripärandist ,

1942 , paigutati Leningradi datsani sõjaväele kuuluv raadiojaam mis tegutses kuni 60 aastateni .

1949. aastal sai Tai valitsusel Eestist pärit munkadest kõrini nende protestide pärast eestimaalt pärit budalased toimetati Birma piirile, kus kaks politseerunud eesti budismi esisa lykati pysside abil teise riiki.

1956. aastal Nepali kuningriigis käisid nad ülemaailmsel budistlikul IV konverentsil Khatmandus ,kus puutusid kokku ja suhtlesid ka Burjaatia laamadega ,kes olid esimest korda väljaspool Burjaatiat 1962. 9. mail lahkub Tõnisson sellest kehast .kusjuures siis kuulutatakse ta ka Bodhisatvaks hinajaanas , mida juhtub äärmiselt harva budismi ajaloos.Seega on eestlastel enda isiklik bodhisatva juba olemas ,mida paljude teiste kohta näiteks ei saa öelda .

Vastuvõtt IV ülemaailmse budistide konverentsi delegaatide auks Babar Mahali palees Kathmandus, 19. november 1956: Karlis Tennisons ja Friedrich Voldemar Lustig (ajaleheväljalõige)

At a glittering reception in honour of the delegates to the Fourth Conference of the World Fellowship of Buddhists at the Babar Mahal Palace in Kathmandu, capital of the Kingdom of Nepal, on November 19, 1956;

His Excellency General Mrigendra Shumsher Jang Bahadur Rana, a powerful Nepalese nobleman and host at the reception in his own palace, is seen (second from right to left) in conversation with His Eminence Karlis A.M. Tennisons, the Buddhist Archbishop of Latvia and later's assistant and secretary the Right Rev. Friedrich V. Lustig, the High Priest and Buddhist Vicar for Estonia.

A pleasant smile is on all the faces as the valiant Nepalese General addresses the Lord Archbishop of Latvia thus:

"Your Lordship, we, the people of Nepal, all believe in the gospel of Lord Buddha Gautama Shakyamuni, who was born in our country. The Blessed One preached that everything is changeable. The difficulties of Your Lordship and of your diocesans too will all come to an end. Better times await Latvia...."

Karlis Tennisons ja Friedrich Voldemar Lustig koos burjaadi laamadega, Kathmandu 1956

1989. 4. Aprillil Ranguunis sureb Lustig .Nii löpeb kahe eesti budistliku ränduri elu selles kehastuses.

Friedrich Voldemar Lustig 1960. aastatel

1989 . 25 juunil. registreeritakse Leningradis taas seaduslikult uus budalaste seltskond kes annab templile tagasi tema esmase funktsiooni.

üks väike keerd ajaspiraalil on tehtud ja maailm meie ümber on muutunud võrreldes nende aegadega kui Maailmas elasid Agvan Dorzijev , Roman Ungern von Sternberg , Dzaa laama ja Karl Tõnisson , Isegi Eestist pärit Voldemar Lustig oli jõudnud ära matta õpetaja Ranguunis kes ta kaasa endaga vedas Aasiasse, kui lamaiitide poolt ehitatud Kalachakra eluase sai avatud enda algses funktsioonis ,

Meie elus juhtub tihti et meie poolt tehtud plaanidesse lisab enda isikliku korrektuuri Kalachakra isiklikult , kuna inimesel endal on võimatu kõiki ajas toimuvaid nähtusi ja protsesse objektiivselt tajuda ,tänu meie meelte puudulikkuse tõttu . See mis juhtus Karl Tönissoni , Voldemar Lustigi . Agvan Dorzijevi , Ungern von Strenbergi , Dzaa laama ja teiste pan-budismi propageerijatega selle kohta vöib öelda et , nad langesid võitluses uue ateistliku ideoloogia poolt loodud politiseeritud ajaloolisel lahinguväljal .

Nimed. Tönissoni puhul on Lustig kasutanud selliseid nimesid.

Baltimaade Budausu PeaPiiskop

Balti Mahatma

Baltimaade DharmaDhuta

reverend Vahindra . Väljend ,,reverend on kasutusel ka Agvan Dorzijevi , Itygilevi , Iroltujevi ja teiste budistlike funktsionääride puhul kes eluloos esinevad.

Renata Sõukand minnes püstitas küsimuse: kui palju sünniküla elanikud sellest legendaarsest buda mungast teavad ja millist rolli, kui üldse, mängib Vend Vahindra kuju külaelanike identiteedis? Selgus, et Vend Vahindra sünnikülas teati temast vähe, veel napimalt õnnestus koguda rahvajutte. Samas ollakse uhked oma (küll kasinate) teadmiste üle ja kahetsetakse, et omal ajal vanemate elanike jutustusi tähele ei pandud. Teda tunnistatakse oma küla elanikuks, kuid samas asetatakse teda külast väljapoole, määratledes teda teiseusuliseks, veidrikuks ja ränduriks. Eesti Kirjandusmuuseumi folkloristika talveseminar teema " Paljasjalgne Tõnisson. kylarahva pärimustes ".

Vahindra - TimeLine

1873 . 20. augustil Põltsamaa lähedal sündis Karl Tõnisson .

1890 . reisis tsaari öukonnas läbi Euroopa Jaapanisse , sealt tagasi Peterburgi mööda maad , läbi Siberi .

1900. käis Kamtshatkal , Burjaatias , Mongoolias , Hiinas ka Pekingis .

1904 . marsivad inglise okupatsiooni väed Tiibeti pealinna Lhasasse.

1907 . lahkuvad inglased Tiibetist jättes maha enda ametiposti ja esindajad luurama ja spioneerima kohalike olusid.

1907 . alustati Peterburi budistliku templi rajamist. Asja algataja ja idee autor oli Agvan Dorzijev. Tolle aegne Hambo lama Burjaatias oli Tserempilov.

1915 osales Tönisson budausu vaimulikuna söjaväes Przemysli kindluse piiramisel ja vallutamisel.Autasustatud selle eest Georgi Ristiga .

1915 . valmis Peterburi budistlik tempel.

1915 . märtsis Tönisson lahkus armeest .

1915 . läks Burjaatiasse sealt edasi Mongooliasse ja Tiibetisse .

1920 . juulis tagasi saabudes Tiibetist läbi Mongoolia ja Burjaatia pealinna Petrogradi saab Tönissonist endise Sankts- Peterburi budistliku templi eest-seisjaks .Seal kohtub ta ka viimast korda Agvan Dorzieviga ,

1922 . keeldus tolle aegne eesti esindus Tönissonile väljastamast viisat ja luba Eestisse tulekuks. Pöhjus , kuna Tönisson kavatses eestimaal hakata kuulutama buda usku arvestades seda et eesti on ammu juba valinud luterluse endale siis pole vajadust ei budismi ega ka budalaste järgi Eestimaal oli ametlik seisukoht .

1930. aasta suvel kohtas Tönnison Narvas loengute ajal budismist esimest lorda Lustigit.

1930 . 27. novembril Lustigist sai budalane ja munk.

1935-1936 viibisid Tennisons ja Lustig poolteist aastat Hiinas.

1935 . aastal. sureb Eestis Lustigi isa .

1939. aastal siirdusid Lustigi ema Emilie ja vend Bruno elama Saksamaale.

1947. arreteeriti Tönisson ja Lustig Tais Bangokis ja saadeti välja Birmasse . Tais on 21 000 budausu kloostrit ja 1948. aasta lõpul olevat Lustig Bangkokis õpetanud keeli .

1949. aastal sai Tai valitsusel munkadest kõrini ning nad toimetati Birma piirile, yhesönaga saadeti maalt välja .

löpuks ometi in DharmaDhuta taas budalaste hulgas ,kus kohalik pealaama teda söbralikult vastu vötab. Muuseas seesama pealaama oli ka suur söber Agvan Lobsang Dorzijeviga , kes sai ju suure pataka raha Piiteri templi ehituseks ja taas on vend Vahindra yhe tegelase juures kes iga hinna eest pyydis venemaad budistlikumaks muuta.

Jääb mulje et Tönisson täitis mingit kummalist missiooni , kui rändas nii Erden Dzuus kus kohtus Dzaa laama ja Agvaniga , liikus läbi Burjaatia , Tuva kuni kalmökkiasse välja kus kohtus taas jälle Dorzijeviga ,kes sel puhul oli Astrahani äärsetesse steppidesse saabunud inspekteerima kohalikes budausu kloostrites öpetatava filosoofia taset , nii märgitakse ametlikus versioonis .

Kummaline vaid see et Pöltsamaalt pärit DharmaDhuta ja Balti Mahatma tiirleb sellises seltskonnas nagu 13 Dalai parem käsi ja öpetaja Agvan Dorzijev . mörtsuk ja röövel-laama Damba Dzjamtsan Lamaa.

See et Odratsi talust pärit bodhisatva Karlis puutus Uhtomskite majas Peterburis viibides kokku Badmajeviga on siililegi selge .sest maja peremees ise suhtles selle seltskonnaga väga aktiivselt.

Arvan et see annab ka vastuse miks Gennadi Gerodnik nii väga pyydis Tönissonist lollikest ja laada tola teha , tuues argumendiks selle et Karlis alati pyydis suhelda igasugu aadlirahva ja vöimukandjatega,

Kuid kui vaadata asja Venemaa poole pealt siis ta tegelikult mitte ei pyydnud nendega auhelda vaid ta suhtles ja ajs mingeid yhiseid asju ja ettevötmisi, Saab möistetavaks ,miks kommunistid nii pyyavad Tönissoni , Dorzijevit , Ungern von Sternbergi , Dzaa laamat ja teisi nii maha teha vöi siis tolaks tunnistada .

Siit lööb ideloogilistel punastel ja muul tolle aegsel kommunistlikul rämpsul foobia ja alaväärsus-kompleks julmalt välja , sest nood budalased olid omaette klassiga isandad ja just nemad enda tegevusega pöhjustasid tshekistidele kyllaltki palju peavalu ja muret vöimu haaramisel ja Kodusöja aegadel.

Mulle tundub et eesti ajalugu tuleks budistide pärast ymber kirjutada ja Venemaa oma samuti , eriti mis puudutab alates verisest pyhapäevast aastal 1905 kuni meie päevini välja .

Huvitav kes teab yldse midagi vend Vahindrast ja kas see mida arvatakse eeldatakse on yldse vastavuses sellega ,mis puutub tema tutvus ringkonda ja selles valitsevasse ideoloogiasse.

Et teda möista peaks siis alustama ikka ja jälle Burjaatiast seal ju Baltimaade PeaPiiskopil need esimesed budistlikud juured praktiliselt tekkisid eks ta mötles samamoodi kui Dorzijev ,kui lugeda tema raamatuid siis see möte mis seal väljendub kannab selle laadset varjundit .

[edit]

This translation is provided by AI

Author	Vello Väärtnõu
Written	2006, Stockholm

A Short Overview of the Heroes of Faith of Estonia, or Karl Tõnisson, the Father of Estonian Buddhism

1873. On 20 August, near Põltsamaa, at Odratsi farm of Umbusi village, Karl Tõnisson was born.

In the same year in which the Baltic Mahatma was born (so Lustig calls him), who later transported Buddhism to Estonia, the debate that became famous in Buddhist Asia took place at Panadura in Sri Lanka, where the monk Mohottivatte Gunananda won the debate against the Christian missionary David de Silva and restored once more the Hinayana tradition; at that time the little bodhisattva Karl at Odratsi farm was still hanging at his mother's breast. An interesting fact is that this same Karl, after his death in Rangoon, was proclaimed a bodhisattva precisely in a Hinayana monastery and by the Hinayanists.

Dorzhiev appointed Tõnisson head of the St Petersburg temple in such a hard time, full of suffering, when the Chekists were raging and running riot in Petrograd; for this he had to have faith in him as a Buddhist. The historical situation that had arisen, whose name was the Civil War, demanded that at the head of the temple there should be a person who was able to take care of the spiritual needs of the Buddhists in such a deadly atmosphere, where a great slaughter was going on from Europe to Asia, and among the duties of the head of the monastery he also had to deal with the fighting Bolsheviks who were in power. As for dealings with the authorities and diplomacy, that was not his strongest side. In this respect perhaps Agvan Dorzhiev made a mistake.

Agvan Dorzhiev was in contact for years with the Buddhist and monk from Estonia, Karl Tõnisson; I think there is no point in hiding the fact that today's Estonian Buddhism is historically bound up with Buryatia and its Buddhist traditions.

He was entered in the list of monks already before the Piter datsan was finished, so value and benefit were seen in him for the representative temple being built in the capital of the Russian empire,

the communists later offered the world their own version of Vahindra, which went like this: Karl Tõnisson was simply a fool of the imperialists, a lackey, and moreover an enemy of the Soviet power and of the Estonian people, who wanted all the time to enslave everyone around him with the help of Buddhism.

I imagine a bald man with a beard in a monk's robe, with a sack on his back, walking barefoot across Russia and enslaving peoples. Usually peoples are enslaved with the help of cannons and guns, as the Bolsheviks did.

The version of a fool, a laughing stock of society and a backward Buddhist preacher, was served up to the people by Gennadi Gerodnik in his book, which he wrote in Soviet times.

Olev Remsujev has tried constantly to create the understanding of Tõnisson that the mahasiddha was occupied with propagating homosexuality in Estonia and Russia. I wonder whether in Thailand and Burma, living for decades in monasteries, this really was not noticed?

A passage from his writing: "In the first half of his life Vahindra was a ranting freak in Estonia, played the fool barefoot and in a toga at the markets, and in his brochures scolded women, the state, the Jews and the church priests, who were to blame for all the ruin of the world. At the same time he published naked pictures of himself and glorified friendship between men. His position has also been supported by Lennart Mäll.

The orientalists of Tartu University are widely known for keeping away from the Buddhists active in Estonia in Soviet times, as if from lepers,

To this day the old ideology that the Reds left to us as a legacy cannot collapse into the grave; first at least one generation of historians and orientalists must change in the arena of science, so that we may get a more objective picture of history, where the starting point in treating the history of Buddhism is Buddhism and not scientific communism, which became fatal for the communists themselves.

Agvan Dorzhiev, Dza Lama, Ungern von Sternberg and Karl Tõnisson all carried within them a common idea, and they also took concrete steps to bring this aim to life,

How skilful they were in their activity, how far they came at all towards this mystical aim ... a Buddhist theocratic state ... history later showed.

Tõnisson, who hid from the Bolshevik terror in Estonia, later moved on to Asia, where he spent the rest of his life.

Agvan Dorzhiev, Dza Lama and Roman Ungern von Sternberg were destroyed by the commissars and had mud poured over them in the works of Soviet historians.

1885. On 29 December Baron Roman Ungern von Sternberg was born in Austria, in a little place called Graz, in a word in the town where Hans Ulrich von Eggenberg was also born, who was the political adviser of Ferdinand II and with whom Ungern von Sternberg was related through his mother. In the same town Arnold (the Terminator) Schwarzenegger first saw the light, who became famous in Hollywood for his strongman numbers and bomb-throwing and now already sits in the chair of the governor of California. One must not forget the martyr of noble birth who also came from Graz ... Archduke Franz Ferdinand, who in Sarajevo was brutally shot lifeless by an anarchist in front of the people, and about whom the soldier Švejk had a thing or two to say in comparison with his friend. In the list of the inhabitants of the town of Graz one can find one more hero ... namely the mountaineer Heinrich Harrer, who sat in Tibet during the Second World War,

A few years ago great Kalachakra celebrations took place in the little town of Graz, in which the 14th Dalai Lama himself took part; the question arises, to whom was the Kalachakra ritual dedicated? Arnold the Terminator is alive, Archduke Franz Ferdinand is hardly interested in the Dharmasala; there remain Harrer, who was in constant correspondence with the Dalai Lama all his life, and finally the hero of faith Roman Ungern von Sternberg, who alone of those mentioned above was a Buddhist and fought in the name of Buddhism against the Bolsheviks.

In the steppes of Asia a warrior appeared whom the red commissars called "the Mad Baron", and as had already become a tradition, the Bolsheviks tried to slander and belittle him too, as a warrior and as a person,

So the Estonians have one more Buddhist hero, who came into contact with Agvan Dorzhiev, Dza Lama and Karl Tõnisson,

Gennadi Gerodnik did not dare even to mention their acquaintance with one another in his book, because the subject would have become too hot and would have raised a lot of questions and brought historical problems with it.

For decades the Soviet historians, orientalists, Tibetologists and Mongolists hammered into our brains the understanding that all the persons mentioned above were the last leftovers and greedy imperialists, traitors and agents of Japanese intelligence, who tried to enslave the peasants and the working people, and to subjugate them,

1887. The Ungern family moves to Estonia; the baron grows up in the house of his stepfather Oscar von Hoyningen-Huene. The young Roman Ungern von Sternberg went to school in Tallinn, on Narva, at the Tallinn Alexander Gymnasium.

1890. On two dirty camels, the favourite and hero of faith of all Asia, Damba Dzjamtsan Lamaa, or Dza Lama, arrives in Mongolia.

1892. Tõnisson begins his studies at the Faculty of Philosophy of the University of St Petersburg. He lived at the home of E. E. Ukhtomsky, since the master of the house had for years been a friend of Tõnisson's father.

1893. Tõnisson travels to Buryatia for the first time to study Buddhism.

1897. There were already 75 Buddhists officially registered in the city of St Petersburg.

1900. Vahindra went to Kamchatka, Buryatia, Mongolia, China and also to the capital, Peking.

1903. From April to August Tõnisson stayed in Kamchatka. On 1 September the Baltic Mahatma rushes off by steamship to Vladivostok. All these journeys in the Far East are recorded for Tõnisson as propagation of the Buddhist faith among the local peoples. This is an interesting remark, because most of the peoples of the Far East had been Buddhists long before Tõnisson was born. But this, after all, is written by Karl's pupil Lustig.

Next the Baltic DharmaDhuta, as Lustig calls him, moves on to Manchuria, where he meets a Russian officer whose life Tõnisson is said to have saved, and whom Lustig mentions ... the Russian officer as Prince Vorontsov, who later also took an active part in the activity of the Piter datsan; to what extent and how, Lustig keeps silent.

In the same place in the biography Karl's longer contact with the Russian military explorer and geographer Kozlov is also described.

Tõnisson knew personally many from the Russian elite, as well as members of the government and representatives of the Buddhist faith,

It was Tiit Pruuli who brought to Estonia from Burma all this treasure, the photos, Lustig's diaries and the biography of Tõnisson he wrote, which were left behind after their death. This move can be called a rescue operation of the materials of the history of early Estonian Buddhism.

1904. On 8 February Roman Ungern von Sternberg rushes off to the Japanese war. Today there are two versions: the first, in which Ungern did not reach the battlefield and wandered about Mongolia at that time, since he did not get to that war.

The second version of that period of Ungern contains the story in which the Mad Baron got there and is said to have caught the eye with his skill and courage, and even received a medal for bravery.

It is impossible to believe this legend, since Ungern himself never mentions it, never, nowhere. Parallel to Ungern, Karl Tõnisson also reaches Urga. In Urga Dza Lama also found himself a new bosom friend, with whom years later he fights shoulder to shoulder in the steppes of Mongolia and Buryatia, and whom Asia at that time already calls the Bloody Baron.

From 1905 until the summer of the following year Tõnisson bustled about in the Gobi region. Lustig mentions that Karlis is said to have meditated a little in the Karakorum desert as well. In those days the barefoot Tõnisson was often in Urga.

1906. Karl Tõnisson welcomes this new year at the monastery of Erdene Zuu, where he meets and talks at length with Dorzhiev and Dza Lama.

In the year 1906 there were over 3,000 monks at Erdene Zuu, and most of them lived in yurts.

Lustig for his part describes the Erdene Zuu monastery and the construction of the yurts in quite some detail; in much this description resembles Pozdneev's. Lustig was never in his life in Buryatia, nor in Mongolia, so this should be taken into account.

From Erdene Zuu Karl travels back to Urga. At that time there were about 750 monasteries and 1,800 temples in Mongolia, all at the disposal of the Buddhists; everywhere the wandering monk was given a mattress under his side and a warm bowl of soup in his hand.

The Baltic bodhisattva had a whole number of high patrons in Mongolia, Buryatia and Kalmykia; Dorzhiev's name opened the door before every Buddhist ... from Astrakhan to Lhasa, and this name surely also helped Karl on his wanderings.

In Urga the barefoot bodhisattva stays with none other than His Holiness the 8th Jebtsundamba Khutughtu, and that quite often.

From Urga Karl moves on, visiting in the Altai and the Sayan every temple and holy place that lay on his way, but what Tõnisson did there, with whom he spoke, what he talked about, of that not a single word from Lustig.

While in Tuva, Karl Tõnisson admonishes the Tuvans, who regard the power of the Russian tsar with extreme contempt, stressing that it does not pay to be so chauvinistic, and explains that one should have a better attitude towards the authorities,

Did he as a bodhisattva really not know the fact that the gold reserves and other riches of the Tuvans had been exploited for whole ages already,

1907. The English leave Tibet. In February the Baltic DharmaDhuta rushes off from Tuva to Orenburg, where he arrives in March.

The DharmaDhuta gave a whole series of lectures on Buddhism to the local population, who at that time were vigorously celebrating the feast of the resurrection of Christ according to the tradition of the Russian Orthodox Church.

Lustig has written down that the people who attended the lectures of the bodhisattva Karlis asked questions in masses and actively showed their interest in Siddhartha's teaching, almost shooting the Mahatma of the Baltic lands flat with their questions,

From Orenburg the road of his wanderings led Karl to the city of Samara on the bank of the Volga, where Tõnisson tried to awaken in the people of Samara an interest in the Buddha's teaching, but Lustig reports that it was a fruitless undertaking, because the masses were not at all interested in nirvana and wanted to go on partying in samsara.

Disappointed in Samara and its inhabitants, the Buddhist monk from Põltsamaa flies off towards Saratov.

At least in this town the university students were interested in the Indian prince, his teaching and the Dalai Lama in Tibet

as the chronicle shows.

Six of the students studying at the University of Saratov are said to have been real vegetarians; there is said to have been even a restaurant of their own for vegetarians in the town, where the company went to eat. It is extremely hard to believe this, because at that time Russia mostly stuffed itself with meat and vegetarian food was still a rarity.

The first to begin speaking openly about vegetarian food in Russia was Doctor Badmaev in Petersburg. That there was a vegetarian restaurant in Saratov in 1906 means that in that case heavy rewriting would have to be done in the history of vegetarians.

From Saratov the future Archbishop of the Baltic lands travels to Astrakhan, where the whole steppe was crammed full of Kalmyk Buddhist monasteries and temples. At long last the DharmaDhuta is again among Buddhists, where the local head lama receives him in a friendly way. By the way, this same head lama was also a great friend and like-minded companion of Agvan Lobsang Dorzhiev, who got a big wad of money from the Kalmyks for the building of the Piter temple, and Vahindra is again together with such people who at any price are trying to make Russia more Buddhist.

One gets the impression that Tõnisson was downright carrying out some mission, when he travelled to Erdene Zuu, where he met Dza Lama and Agvan, moved through Buryatia and Tuva as far as Kalmykia, where he met Dorzhiev again

On his wanderings across Russia and Asia Tõnisson constantly comes into contact on his routes with Agvan Dorzhiev, Damba Dzjamtsan Lamaa and Roman Ungern von Sternberg.

The bodhisattva Karlis from Odratsi farm, while living in the Ukhtomskys' house in Petersburg, also came into contact with Dorzhiev. Ungern, who was in Petersburg during his studies, also came repeatedly to the same house together with Tundutov.

From here it becomes understandable why the communists try so hard to run down Tõnisson, Dorzhiev, Ungern von Sternberg, Dza Lama and the other people who actively fought against them

It seems that part of Estonian history should be rewritten because of the Buddhists, and in Russia too,

This would at last give the chance to rehabilitate fully the heroes who fought for Buddhism against the Bolsheviks.

To understand Tõnisson one must begin from Buryatia, because there those Buddhist roots were grown under him. An Estonian proverb goes like this: "Tell me who your friends are and I will tell you who you are."

Karlis arrived in Kalmykia, where a couple of days later Agvan Dorzhiev also arrived. Here the chronicler from Narva, Lustig, gives a conversation between the DharmaDhuta and Agvan.

Lustig writes: The envoy of His Holiness the Dalai Lama understood the state of mind of the young Buddhist clergyman

and said in a quiet, friendly tone: "Good, Vagindra. I know your story well; I was recently in Transbaikalia and the monks there talked a lot about you. In addition I received a letter from Urga in which everything is written about your activity and your travels in Mongolia.

His Holiness the Jebtsundamba Khutughtu speaks about you at length in his letter to me ........ etc. Here Lustig mentions that Dorzhiev told Tõnisson about the plans and the difficulties of building the Petersburg temple.

Then again comes a passage ... that the Jebtsundamba Khutughtu personally writes to Dorzhiev at length in his letter about Tõnisson's travels in Mongolia ... etc.

Jebtsundamba wrote to Dorzhiev repeatedly and reported on his friend Karl's doings in Mongolia

In the same conversation, which took place in Kalmykia in the Maloderbetsky ulus, Agvan Lobsang mentions words of thanks for Karlis' activity in the conduct of Tibetan affairs, noting that the Potala is extremely satisfied with his activity, and stressing Karl's skills in dealing with people,

I have understood in the case of Vahindra such a thing, that his bodhisattva karma had deprived him of political vision and diplomacy. This can be noticed well in Tõnisson's dealings with the Estonian Representation in Petrograd, where Tõnisson was not able to talk his way to the Estonian passport or Estonian citizenship lawfully due to him, and thanks to that he too became a Latvian citizen.

Tõnisson's mistake was that on entering the Estonian Representation he at once announced to everyone that he was now going to Estonia in order to preach the Buddhist faith there. The Representation, which was informed of his active work at the Piter datsan, refused to issue him documents for the journey to Estonia, giving as the reason that Estonia is of the Lutheran faith and nobody there needs Buddhism. After that Tõnisson trudged off to the Latvian embassy, and they, meeting his request, at once entered a political plus point for themselves with regard to Estonia. So Karl Tõnisson from then on became a Latvian citizen, the Buddhist clergyman Karlis Tennissons.

1908. Ungern von Sternberg graduates from the Pavlovsk military school in the city of St Petersburg.

1909. Tõnisson published in Riga his first book, in Russian, "The Teaching of How a Man Becomes Immortal", printing house of G. Budberg.

1910. There were 184 Buddhists officially registered in the city of St Petersburg, of them 163 men and 21 women.

1910. Ungern von Sternberg settles in Chita, since in February of the same year he was posted to serve in Asia

1911. Ungern von Sternberg comes from Transbaikalia to visit his relatives in Tallinn and stays 3 months in Estonia. In the autumn, however, he rushes back to Mongolia. At the same time Mongolia declares itself independent of China; in Urga there was a change of power.

With this one page in the history of Mongolia had been filled.

1912. On 26 April (new style) Buddhist no. 2 of the history of Estonian Buddhism, Voldemar Friedrich Lustig, is born.

1912. Tõnisson was in Tartu and published a book of his Buddhist verses.

I think that the political changes that were waiting in the future were foreseen by Agvan Dorzhiev, and the only alternative for him was to create for the Buddhists a new ideological propaganda and point of view, in order to preserve Buddhism in the whirl of the coming wars.

The idea and its realisation would go by the name of pan-Mongolism, which as a theocratic state would have stretched from the Far East to the steppes on the Volga. The new Buddhist empire would have functioned like Sukhavati, the paradise belonging to Buddha Amitabha, which would have protected the Buddhists and their lands, peoples and the culture belonging to them, like a Buddhist sanatorium. I see nothing at all bad in it when someone worries and works in the direction of ensuring the existence of his ideology, knowledge and culture in the future too.

Agvan Dorzhiev started from the same point of view in his pan-Buddhism

and that was the reason why the Bolsheviks dragged him, a sick old man, from his warm home to die in the cold Ulan-Ude prison.

They did not like the ideas of the Drepung professor, nor his activity either,

1912. In August Roman Ungern von Sternberg, alone on horseback, makes his famous ride from Dauria through the wild taiga to Mongolia, in order to join Dza Lama and the troops under him at the fortress of Kobdo,

The baron submitted an application for retirement from the Amur Cossack regiment in order to rush off to the war. Ungern submitted in addition an application to transfer to serve in the Mongolian army, in order to fight together with Dza Lama for the freedom and the state of the Buddhists.

Ungern had reason enough to motivate his position; he had already been in contact with Dza Lama earlier in Urga, they already knew each other well, and they even had common ideas about the future

Long before meeting Dza Lama, Baron Ungern began studying the Mongolian language, and Burdukov mentions in his diary ... that on the journey the baron asked him for days on end about the meanings and pronunciation of Mongolian words, writing everything down carefully in his notebook.

Colonel Kazakov, who was at that time at the Russian consulate in Urga, forbade Baron Ungern to leave the service of the Russian Empire and sent him back to his old army unit in Transbaikalia.

Dza Lama intended to seize the western part of Mongolia into his possession, in order to create a new little state there. This was to become the launching pad for a great Buddhist state to be founded in the future, which in its dimensions was to correspond to the version founded by Chinggis Khan.

The local high Lamaists feared Dza Lama, because his protective deity was the wrathful Jamsaran, or Begtse

1913. At the beginning of the year Ungern von Sternberg was also in Petersburg, who after the jubilee dedicated to the Romanov family travelled on to Estonia to his relatives, on holiday ... the reason

1914. Karlis Tõnisson is called up into the army, and he served in the Fourth Caucasian regiment and took part in the battles in East Prussia.

1914. On 2 May Nicholas II officially confirms the staff of monks of the Petersburg temple, which at first consists of 9 monks, and of them 5 must certainly be gelongs; such was the ruler's decision, although Agvan Lobsang would in fact have wished for a larger staff of lamas for the temple. From this moment on Tõnisson figures officially in the list of the Petersburg temple, and he is taken into the army already as a Buddhist clergyman, who has to take care of the soldier-Buddhists, Kalmyks, Buryats, Tuvans and so on,

One gets the impression that from the moment of the founding of the temple Dorzhiev took care that Vahindra would also be officially attached to the temple.

For some reason Gerodnik did not dare to mention these relations of Vahindra

Aleksandr Andreyev, who has studied the history of the St Petersburg temple,

mentions Tõnisson in his study, telling of the case when he arrives in 1920 from Buryatia in revolutionary Petrograd

and finds the temple plundered by the Bolsheviks, where he meets the academician Shcherbatsky, who at that time looked after the temple buildings and property.

Karl himself was fanatical with regard to the Petersburg temple. All his life he carried with him a big heap of all kinds of papers and documents, which proved his long service at the St Petersburg temple as a lama and temporary head. Valmar Adams told of some incident in which Tõnisson is said to have demonstrated to the local orientalists a heap of papers in Russian, Mongolian and Tibetan all mixed together

In the Buddhist shrine founded by Karl in Riga one of the walls was covered with these documents and photos, which he proudly showed to the local theosophists, who made up the majority of his audience in Latvia at that time. This was told to me personally by a person who repeatedly attended, together with a girlfriend, the temple services organised by Tõnisson in Riga. Later part of his archive and papers had also been in Rangoon. Those documents, papers and photos that Tiit Pruuli brought from Rangoon, from the monastery, are purely Lustig's own material, diaries and documents.

In a word, Karl Tõnisson's papers and manuscripts are nowhere to be found, but they existed, that is a fact. And this treasure was still in Rangoon in the 1970s, when guests from Estonia visited Lustig with a sad look in the monastery in Rangoon,

Voldemar kindly showed the photos, papers and newspapers to all who were interested in Tõnisson, and there was a whole plywood suitcase full of this documentary treasure. The question is, where are these papers, photos and documents? One of the legends is that Haldre from Tartu brought part of them away and gave them into the hands of Gennadi Gerodnik, who wrote a lampoon about Tõnisson on the orders of the authorities of that time

Friedrich Voldemar Lustig and Haldre

To Estonia came Lustig's diaries, the biography he wrote about Tõnisson and various applications written to the authorities, the lion's share of them to the Estonian consul abroad in New York. All this material that Tiit Pruuli brought back from his journey to Burma belongs to Lustig

The teacher and the pupil were diametrically different, it is astonishing. Tõnisson in his expressions and appearances behaves like a mahasiddha,

Karl Tõnisson scampered about barefoot all his life, both in Yakutia and in Kamchatka, took part in marathon runs as an old man of over 50, and demonstrated in Estonia wonderful oriental gymnastic exercises that were supposed to help people live to be several hundred years old. He was talented and witty in what he did. Vahindra has always appealed to me more than Lustig. I have always regarded him as a mahasiddha, and by his colourful behaviour and way of life he has fully earned it.

If one reads the books written by him, which he published, propagating with their help his views together with interpretations of Buddhism, then in order to understand what Tõnisson said in them one must know the whole setting in which Karl Tõnisson was formed and lived.

1915. Tõnisson took part as a Buddhist clergyman in the siege and capture of the fortress of Przemyśl. Decorated with the Cross of St George.

1915. In March Karl Tõnisson left the army.

1915. On 10 August the Petersburg Kalachakra temple was opened officially and finally. A great official ceremony took place, at which terrible masses had gathered, from high guests to beggars.

1915. After the opening celebrations Karl Tõnisson rushed off to Buryatia and from there on to Urga in Mongolia, from where he returns only 2 years later.

1917. By summer Agvan Dorzhiev leaves Petrograd for Buryatia, leaving as his deputy and as the one to deal with the Chekists in the temple the future Brother Vahindra.

The reason for the journey is the official decision of the Provisional Government on the law on freedom of religion and of worship, and the aim of his journey is the Tamchinsky datsan, where the whole elite of the Lamaists of Buryatia gathered to discuss the future prospects of Buddhism in Russia and Asia.

Since the tsar had been overthrown in Russia, the Buryats and Mongols were worried about what would become of them, and many began to hope that perhaps it might be possible to set up a common independent state for the Lamaists, so as no longer to depend on Russia.

Dorzhiev took with him to the congress a draft proposal to declare the Petrograd Kalachakra datsan the property of the Buryat, Mongol and Kalmyk Buddhists, and the idea together with a programme for union with Mongolia. This had also been the subject years ago at a meeting in the Erdene Zuu monastery in Mongolia, in which Dza Lama also took part, and where for some reason Karl Tõnisson from Põltsamaa also turned up.

1917. In the summer the Provisional Government sends Ungern von Sternberg to Transbaikalia and Mongolia. Agvan Dorzhiev leaves St Petersburg first, and Baron Ungern a few weeks later.

This is just what the Soviet-era historians tried, and still try, to make clear to the Buddhists: that each of them fought for his personal gain. Why such an interpretation by the Soviet historians?

It is always more useful to show the enemy fragmented and alone; if it turns out that they acted and fought together, and against the Soviet power at that,

that is ideologically dangerous and may suddenly let the masses know the real situation at that time, when whole peoples were fighting against the Reds, defending their right to culture and freedom, which the communist power tried to destroy in every way and everywhere. In the end they managed it, of course.

In Ivolga in Buryatia I heard for the first time of a case in which Ungern and Dorzhiev were said to have been seen together in Mongolia

Hard times have come at the Piter datsan, because the lamas living in the temple have been sent several written threats to put a bomb under the temple and the Buddhists, which would sweep revolutionary Petrograd clean of the old Lamaist filth.

In the spring the lamas who had been active on the spot begin to leave the capital, since the situation is complicated in the political sense and prices are astronomical, while Agvan Dorzhiev devotes himself ever more and more hysterically to carrying out reforms.

At once the slogan "Power to the workers and peasants" was unrolled. Agvan Dorzhiev and the monks living in Petrograd were neither workers nor peasants, so they were enemies of the state of the workers and peasants. That is how Lenin regarded the intellectuals, the people of culture, the servants of religion and cult, so that the Buddhists began to flee from the revolutionary capital.

1918. In Bavaria, in the same town where Richard Wagner was born and died, there was the first gathering of the Nazi movement, Thule. The leader of the matter was Karl Haushofer. The aim of the gathering was to create a new pan-Germanic movement. On his visits to Asia Haushofer had become thoroughly acquainted with Buddhism and other eastern religions and was convinced that in the Gobi region and in the Himalaya there is some connection with the ruling race, which is in Agartha, or Shambala.

The Bolshevik commissars cherished the same hope; like the Germans they too organised expeditions to Mongolia and Tibet in order to find a connection with the rulers of the world, who in Haushofer's opinion must also have been Aryans

1918. Ungern von Sternberg receives the rank of major general.

In the same year the Bloody Baron rages with his troops in Transbaikalia, laying the foundations for the first Buddhist theocratic empire in the world; at his side is often his friend, the Kalmyk Damba Dzjamtsan Lamaa

The wish of both of them was to create the empire of Chinggis Khan in Buddhist form.

The same idea was carried in their heads by Agvan Dorzhiev, Dza Lama and even Karl Tõnisson, who in the books he published speaks constantly of the Buddhist state of Pan-Baltonia, which was supposed to reach as far as the Himalaya. If one sets Tõnisson's talk beside the conception of Ungern, Dorzhiev and Dza Lama, it is clear that all, all four dream of one and the same aim: a Buddhist theocratic state,

1919. In February and March a conference on pan-Mongolism was even held in Chita. There were representatives from Inner and Outer Mongolia and from Buryatia; together they drew up a letter, which was also sent to the commission of the Versailles peace treaty.

1919. The Piter datsan was stripped bare of valuables and treasures; most of the furnishings were smashed by Red Army men.

1919. Ungern receives the rank of lieutenant general. In the same late summer Ungern and Dorzhiev also talk with each other at length, when the baron expresses to Dorzhiev the thought that East and West will collide sooner or later, and the reason is European civilisation: the decline and slackness of the aristocracy, stupidity and the consumer mentality will destroy Western civilisation, and in its place will step the Asian way of thinking, pure of the lust for gain and of passions. For me these thoughts of the baron connect quite well with the situation prevailing in today's world. It turns out that the Bloody Baron was extremely shrewd and far-sighted.

1920. The Bogd Gegeen gives Ungern a title (tsin-van) and the status of a khan.

1920. Dorzhiev, by his own official order, appoints Brother Vahindra, or Karlis Tõnisson, head of the Piter datsan, while the venerable one himself rushes off to Baku, where the Congress of the Peoples of the East took place, at which it was decided to seek autonomy for the Kalmyks, Buryats and Mongols.

E. D. Dagbaev writes that Agvan Dorzhiev rejoiced and greatly welcomed the Great Socialist October Revolution. I do not believe this, and I think it is a justification that the communists used in their time. It is time to look at history no longer from the point of view of communism but of Buddhism.

Dorzhiev, as a highly educated Buddhist, pretended to accept such a phenomenon as the Bolsheviks and Chekists, in the hope that perhaps it would succeed, in the interests of saving Buddhism, to come to an agreement with the Reds before they finally jumped at the throat of Buddhism, in the naive hope, characteristic of a Buddhist, that the communists had some kind of ethics and honour. History proves concretely that he was gravely mistaken in this illusion about the Chekists, whose aim was an agreement with the Bolsheviks by means of which to protect Buddhism. He knew very well the passion of the Bolsheviks for atheism; the question arises, why should such a person as Dorzhiev have so greatly welcomed the October Revolution and the atheist Bolsheviks who had seized power?

1920. In February the baron liberates Urga

1921. On 21 May Ungern gives his troops the order to move out of Mongolia,

In Transbaikalia Ungern fights against an enemy of superior strength. In the end he is betrayed and handed over to the Reds.

On 15 September in Novo-Nikolayevsk, or by now already Irkutsk, a so-called trial of Roman Ungern von Sternberg was organised, which ended in five hours, at the end of which the Baron was shot.

Ungern said to the Chekists: "... Nobody can ever judge the Ungern von Sternbergs, because we are those who represent the law in this world and judge others."

These also remained the last words of Roman Ungern von Sternberg that the Chekists heard from him

1922. In September Karlis Tõnisson leaves revolutionary Petrograd.

1922. The Estonian Representation of that time refused to issue Karl Tõnisson a visa and permission to come to Estonia. The reason given by them was that Tõnisson intended to begin preaching the Buddhist faith in Estonia, and considering that Estonia had already chosen Lutheranism, there was no need for either Buddhism or Buddhists in Estonia. Such was the official position on religion; the new Estonian state favoured only Christianity.

Here a new nuance enters Tõnisson's biography. Namely, he goes to the Latvian embassy, which kindly gives him papers and citizenship at once, the reason being of course a political gesture.

From this moment Karl Tõnisson becomes Karlis Tennissons, and under this name he goes down in history in Asia too.

1923. Tõnisson leaves the Piter datsan on the basis of a letter received from Dorzhiev, in which the latter orders Vahindra to clear off, because staying on in Petrograd was said to be dangerous.

1923. Agvan Dorzhiev sends 10 young lamas with the expedition of the explorer Kozlov to Tibet to study. Three of them perished near Ulaanbaatar at the hands of the communists, but the remaining 7 reached Tibet. All these "seven Buddhist braves" received a good education and became famous lamas in their lifetime, but they never succeeded in coming back to their homeland.

1923. Vahindra arrives from Russia in Tartu, but already with Latvian citizenship. This shows vividly the influence of Christianity in the corridors of our Estonian power, which lasts to this day,

1924. Karlis settles from Tartu in Riga, where he organises the first Latvian Buddhist congregation.

1924. A Buddhist episcopate was also founded in Estonia by Karlis, but officially the authorities refused to register it.

1926. In Tartu the sports society "Kalev" organised a marathon, in which Tõnisson also took part, gaining third place; taking into account his time of 3 hours 31 min. 26 seconds, it is in any case a very good result for Karlis' age.

1927. Lustig graduates from the Narva gymnasium.

1927. At the beginning of the year Lustig's first poem appears in a Narva newspaper.

1927. Tõnisson personally meets the President of Latvia, Gustavs Zemgals.

1928. Vahindra published the book "The Future World State Pan-Baltonia".

1930. Karlis published the book "I and My Disciples Believe Thus", Tartu, printing house of Eduard Bergmann.

1930. In the summer Tõnisson met Friedrich Voldemar Lustig for the first time in Narva, where he gave lectures on Buddhism.

1930. On 27 November Lustig became a Buddhist and a monk.

Friedrich Voldemar Lustig as a young monk

1931. Tennissons and Lustig, with beggars' bags on their shoulders, set out through Europe to Asia, in the hope of getting through to Tibet.

1933. In November the 13th Dalai Lama dies. From this moment on the doors of many Buddhist temples in Soviet Russia and Mongolia were closed for decades.

1935. They began to persecute and stuff into prisons all the surviving Buddhists throughout Soviet Russia, Mongolia, Kalmykia, Tuva and Buryatia, and the first to come under the blow was the Piter datsan,

1935-1936. Tõnisson and Lustig stayed a year and a half in China.

1937. The autumn of the year is regarded as the blackest for the history of Russian Buddhism. At night the Leningrad Chekists broke into the temple founded by Dorzhiev, taking with them all the people who were there at that moment, from the monks to the believers. They were taken to the Cheka, and the "troika", a court made up of three murderer-Chekists, decided their fate by evening; all the people seized in the temple were shot. Among them also the famous Mongolist Baradiin.

On 13 November the 85-year-old Agvan Lobsang Dorzhiev is arrested by the Chekists in Buryatia

1938. Agvan Lobsang Dorzhiev dies on 29 January in the Ulan-Ude prison.

Dorzhiev's death at last gave the communists the chance to settle accounts finally with the Buddhist temple in the revolutionary capital, which is entered in the municipal fund, and the remaining furnishings of the temple are carted off by the Chekists to the collections of the Museum of Atheism founded in the Kazan Cathedral. All this took place in April, and already from 15 June the Buddhist temple is handed over for the use of physical-culture people.

1941. Tõnisson and Lustig openly criticise in the local press the pro-Japanese policy of the Thai government and the renaming of the country from Siam to Thailand, in which they saw a retreat from the Buddhist cultural heritage,

1942. A radio station belonging to the army was placed in the Leningrad datsan, which operated until the 1960s.

1949. The Thai government had had enough of the monks from Estonia; because of their protests the Buddhists from Estonia were taken to the Burmese border, where the two politicised forefathers of Estonian Buddhism were pushed into another country at gunpoint.

1956. In the kingdom of Nepal they attended the 4th World Buddhist Conference in Kathmandu, where they also met and talked with lamas from Buryatia, who were outside Buryatia for the first time. 1962. On 9 May Tõnisson leaves this body; moreover he is then proclaimed a Bodhisattva in the Hinayana, which happens extremely rarely in the history of Buddhism. So the Estonians already have their own personal bodhisattva, which cannot be said, for example, of many others.

Reception in honour of the delegates to the 4th Conference of the World Fellowship of Buddhists at the Babar Mahal Palace, Kathmandu, 19 November 1956: Karlis Tennisons and Friedrich Voldemar Lustig (newspaper cutting)

At a glittering reception in honour of the delegates to the Fourth Conference of the World Fellowship of Buddhists at the Babar Mahal Palace in Kathmandu, capital of the Kingdom of Nepal, on November 19, 1956;

His Excellency General Mrigendra Shumsher Jang Bahadur Rana, a powerful Nepalese nobleman and host at the reception in his own palace, is seen (second from right to left) in conversation with His Eminence Karlis A.M. Tennisons, the Buddhist Archbishop of Latvia and later's assistant and secretary the Right Rev. Friedrich V. Lustig, the High Priest and Buddhist Vicar for Estonia.

A pleasant smile is on all the faces as the valiant Nepalese General addresses the Lord Archbishop of Latvia thus:

"Your Lordship, we, the people of Nepal, all believe in the gospel of Lord Buddha Gautama Shakyamuni, who was born in our country. The Blessed One preached that everything is changeable. The difficulties of Your Lordship and of your diocesans too will all come to an end. Better times await Latvia...."

Karlis Tennisons and Friedrich Voldemar Lustig with Buryat lamas, Kathmandu 1956

1989. On 4 April Lustig dies in Rangoon. So ends the life of the two Estonian Buddhist wanderers in this incarnation.

Friedrich Voldemar Lustig in the 1960s

1989. On 25 June a new Buddhist society is again legally registered in Leningrad, which gives the temple back its original function.

One little twist on the spiral of time has been made, and the world around us has changed compared with the times when Agvan Dorzhiev, Roman Ungern von Sternberg, Dza Lama and Karl Tõnisson lived in the world. Even Voldemar Lustig from Estonia had already buried in Rangoon the teacher who dragged him along with him to Asia, when the Kalachakra dwelling built by the Lamaists was opened in its original function,

It often happens in our life that Kalachakra personally adds his own personal correction to the plans we have made, since it is impossible for a person himself to perceive objectively all the phenomena and processes taking place in time, owing to the imperfection of our senses. Of what happened to Karl Tõnisson, Voldemar Lustig, Agvan Dorzhiev, Ungern von Sternberg, Dza Lama and the other propagators of pan-Buddhism, it can be said that they fell in the struggle on the politicised historical battlefield created by the new atheist ideology.

Names. In Tõnisson's case Lustig has used such names.

Archbishop of the Buddhist Faith of the Baltic Lands

The Baltic Mahatma

The DharmaDhuta of the Baltic Lands

Reverend Vahindra. The expression "reverend" is also used of Agvan Dorzhiev, Itigelov, Iroltuev and other Buddhist functionaries who appear in the biography.

Renata Sõukand, going there, raised the question: how much do the inhabitants of his native village know about this legendary Buddhist monk, and what role, if any, does the figure of Brother Vahindra play in the identity of the villagers? It turned out that in Brother Vahindra's native village little was known about him, and it was even harder to collect folk tales. At the same time people are proud of their (albeit scanty) knowledge and regret that in their time they did not pay attention to the stories of the older inhabitants. He is acknowledged as an inhabitant of their village, but at the same time he is placed outside the village, defining him as of another faith, an eccentric and a wanderer. The winter seminar of folkloristics of the Estonian Literary Museum, theme "The Barefoot Tõnisson in the Lore of the Village People".

Vahindra - Timeline

1873. On 20 August, near Põltsamaa, Karl Tõnisson was born.

1890. Travelled with the tsar's court through Europe to Japan, and from there back to Petersburg overland, through Siberia.

1900. Went to Kamchatka, Buryatia, Mongolia, China and also Peking.

1904. The English occupation troops march into Lhasa, the capital of Tibet.

1907. The English leave Tibet, leaving behind their office and representatives to watch and spy on the local conditions.

1907. The founding of the Petersburg Buddhist temple was begun. The initiator of the matter and author of the idea was Agvan Dorzhiev. The Khambo Lama in Buryatia at that time was Tserempilov.

1915. Tõnisson took part as a Buddhist clergyman in the army in the siege and capture of the fortress of Przemyśl. For this he was decorated with the Cross of St George.

1915. The Petersburg Buddhist temple was finished.

1915. In March Tõnisson left the army.

1915. Went to Buryatia, from there on to Mongolia and Tibet.

1920. In July, returning from Tibet through Mongolia and Buryatia to the capital Petrograd, Tõnisson becomes head of the former St Petersburg Buddhist temple. There he also meets Agvan Dorzhiev for the last time,

1922. The Estonian representation of that time refused to issue Tõnisson a visa and permission to come to Estonia. The reason: since Tõnisson intended to begin preaching the Buddhist faith in Estonia, and considering that Estonia had long ago chosen Lutheranism for itself, there was no need for either Buddhism or Buddhists in Estonia; this was the official position.

1930. In the summer Tõnisson, during his lectures on Buddhism in Narva, met Lustig for the first time

1930. On 27 November Lustig became a Buddhist and a monk.

1935-1936. Tennissons and Lustig stayed a year and a half in China

1935. Lustig's father dies in Estonia.

1939. Lustig's mother Emilie and brother Bruno moved to live in Germany.

1947. Tõnisson and Lustig were arrested in Bangkok in Thailand and expelled to Burma. Thailand has 21,000 Buddhist monasteries and at the end of 1948 Lustig is said to have taught languages in Bangkok.

1949. The Thai government had had enough of the monks, and they were taken to the Burmese border, in a word, expelled from the country.

At long last the DharmaDhuta is again among Buddhists, where the local head lama receives him in a friendly way. By the way, this same head lama was also a great friend of Agvan Lobsang Dorzhiev, who after all got a big wad of money for the building of the Piter temple, and again Brother Vahindra is with a figure who at any price tried to make Russia more Buddhist.

One gets the impression that Tõnisson was carrying out some strange mission, when he travelled to Erdene Zuu, where he met Dza Lama and Agvan, moved through Buryatia and Tuva as far as Kalmykia, where he met Dorzhiev yet again, who on this occasion had come to the steppes by Astrakhan to inspect the level of the philosophy taught in the local Buddhist monasteries, so it is noted in the official version.

The only strange thing is that the DharmaDhuta and Baltic Mahatma from Põltsamaa circles in such company as the right hand and teacher of the 13th Dalai Lama, Agvan Dorzhiev, and the murderer and robber-lama Damba Dzjamtsan Lamaa

That the bodhisattva Karlis from Odratsi farm, while staying in the Ukhtomskys' house in Petersburg, came into contact with Badmaev is clear even to a hedgehog, since the master of the house himself was in very active contact with that company.

I think this also gives the answer why Gennadi Gerodnik tried so hard to make Tõnisson a little fool and a fairground clown, giving as an argument that Karlis always tried to associate with all kinds of nobility and holders of power,

But if one looks at the matter from the Russian side, he was in fact not trying to hobnob with them; rather, he was in contact with them and pursued some common affairs and undertakings. It becomes understandable why the communists try so hard to run down Tõnisson, Dorzhiev, Ungern von Sternberg, Dza Lama and the others, or else to declare them fools.

Here the phobia and inferiority complex of the ideological Reds and the other communist rubbish of that time breaks out cruelly, because those Buddhists were lords of a class of their own, and it was precisely they who by their activity caused the Chekists a great deal of headache and worry in seizing power and in the times of the Civil War.

It seems to me that Estonian history should be rewritten because of the Buddhists, and Russia's as well, especially what concerns the period from Bloody Sunday in 1905 to our days.

I wonder who knows anything at all about Brother Vahindra, and whether what is thought and assumed corresponds at all to what concerns his circle of acquaintances and the ideology prevailing in it.

To understand him one should then begin again and again from Buryatia; there, after all, the first Buddhist roots of the Archbishop of the Baltic lands practically arose. Surely he thought in the same way as Dorzhiev; if one reads his books, the thought expressed there carries a tint of this kind.

See Also

• Karl Tõnisson, Agvan Dorzhiev, Dza Lama and Baron Ungern - Vello Väärtnõu's paper at the Agvan Dorzhiev Readings, St Petersburg, 11 November 2006
• Karl Tennisson, the Father of Estonian Buddhism by Vello Väärtnõu (Mongolian translation by O. Chimeg, 2012)
• Shambala (Шамбалын орон) - Vello Väärtnõu's essay on Agvan Dorzhiev, Dza Lama, Baron Ungern and Karl Tõnisson (complete text)
• The Ungerns (Ungernid) - Vello Väärtnõu's essay on the family and relatives of Baron Roman Ungern von Sternberg
• Dza Lama (Damba Dzjamtsan Lamaa) - Vello Väärtnõu's sketch of the life of Ja Lama
• Vello Väärtnõu

Source

Vello Väärtnõu's own writing "Lyhi-ylevaade Eestimaa usu-kangelastest ehk Karl Tönisson, Eesti Budismi Isa" (2006)