One of the principal responsibilities of Namgyal Monastery is to provide ritual assistance to the Dalai Lama when he confers the precious empowerment of kalachakra, which includes the consyruction and consecration of a coloured sand mandala. The empowerment itself consist of iitiatory rites performed in front of a gathering of thousands of people. Up to the end of 1995 His Holiness has given this initiation 21 times, twice in Tibet and the rest in various parts of the world, thus touching the hearts of hundred of thousands of people, instructing them in the essence of Buddha's teaching and implanting the seed of enlightenment in many.

Over the year there has been a growing interest in the study and practice of this teaching everywhere. Tibetans believe that the kalachakra empowerment ceremonies can also cleanse the environment of spirtual pollution and revitalize the natrual energies of the sites, because of which the initiatory rites are considered to contribute towards peace and harmony in the world. It is for these reasons that the monks of Namgyal Monastery felt that the construction of a kalachakra temple would be a great benefit to the public and in 1992 a new temple with a complete mural depiction of the mandala of kalachakra was built. The temple is open to the public as a site for pilgrimage and because of its architecture and mural it also serves as a representation of Tibet's rich soiritual and artistic traditions. It is also used for public teaching given by the Dalai Lama, and as a venue for religious activities, like construction of various sand mandalas and performance of rituals.

At the centre of the mural is a large paining of Lord Buddha in the form of the kalachakra deity, as manifested in the Choying Sungwang(`speech mandala of the expanse of reality') residung in the lower balcony of the of the mandala palace. In the upper balconyof the Shridanyakataka Stupa is the historical Buddha Shakyamuni resplendent in his normal form as a monk . Inside the stupa's crown is a miniature image of the union of kalachakra male/female deities. On both sides are illustration of the past Buddhas such as Kashyapa and the future Buddha, Maitreya. In the lattices of the temple there are other deities of the Mandala including the 8 consors, all being emanated from the heart of the principal deity Kalachakra. This is represented by the image of the 722 deities embodying the body , speech and mind of the Kalachakara deity ,spreading like light rays from the centre towards all the direction. On either side of this host of deities are the image the Fourteenth Dalai Lama and his principal tutor, followed by the llustration of the 7 religious kings , the 25 Kulika kings and many of the important personages including Tibetan master and translators belonging to the lineage of this precious tradition.

At the centre of the eastern wall is the depiction of Thugkyi (`the mind mandala') of kalachakra. Above this are the image of various master, translators, kings and ministers from the religious kinf Konchok back to his successive Dalai Lama-who are preceived as human embodiment of Avalokiteshavara (the Buddha of compassion). On the right of the mandala are all 32 deities of Guhyasamaja mandala and the lineage masters of this tradition.

On the left are the hosts of the meditational deities of Chakrasamvara mandala , principal among all mother tantras. Above this are all the lineage master of this practice and below are the 16 consorts and also meditational deities of all four classes of tantra.

On the northern wall is an illustration of the complete mandala of the body, speech and mind of the kalachakra deity. Above this are the images of the great teachers of all the four main tradition s of Tibtean Buddhism: Guru Padmasambhava and various masters representing the Nyingma tradition; Atisha and Tsongkhapa representing respectively the old and new Kadam schools;Marpa , Milarepa and his disciple Gampopa representing the Kagyu school; and Sachen Kunga Nyingpo and his disciples representing the Sakya tradition. On the right of the mandala are the 28 deities of the wrathful protector circle known as Trochu Trachang Phursung Damchen Wangchuk . On theleft of the mandala are image of all the 13 deities of Yamantaka alongwith the lineage master of the practice. At the bottom of the both eastern and western wall are painting of important protectors such as Palden Lhamo, the wrathful female protector of Tibet, and Gyalpo Kunga, who have special association with both the Tibetan government and Namgyal Monastery.