11. John McCannon, “Searching for Shambhala: h e Mystical Art and Epic Journeys of Nikolai Roerich,” Russian Life 44, no. 1 (2001): 48–56, and

“By the Shores of White Waters: h e Altai and Its Place in the Spiritual Geopolitics of Nicholas Roerich,” Sibirica: Journal of Siberian Studies 2, no. 3 (2002): 166–89; Markus Osterrieder, “From Synarchy to Shambhala: h e Role of Political Occultism and Social Messianism in the Activities of Nicholas Roerich,” www.harrimaninstitute.org/MEDIA/00741.pdf (accessed Feb. 5, 2010). About the occult side of Roerich’s activities, see Richard Spence, “Red Star Over Shambhala: Soviet, British and American Intelligence & the Search for Lost Civilization in Central Asia,” New Dawn Magazine July-August (2008), http://www.newdawnmagazine.com/article/

Red_Star_Over_Shambhala.html (accessed Nov. 1, 2009).

12. Sarkisyanz, Russland and der Messianismus des Orients; Terry Martin, h e Ai

rmative Action Empire: Nations and Nationalism in the Soviet Union, 1923–1939 (Ithaca: Cornell University Press, 2001).

Chapter One

1. John R. Newman, “A Brief History of the Kalachakra,” in h e Wheel of Time: h

e Kalachakra in Context, ed. Beth Simon (Ithaca, NY: Snow Lion Publications, 1991), 54–58.

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2. Edwin Bernbaum, h e Way to Shambhala: A Search for the Mystical Kingdom Beyond the Himalayas (Los Angeles: Tarcher, 1980), 25.

3. Sergei Tokarev, History of Religion (Moscow: Progress Publishers, 1989), 314.

4. “Predskazanie sviashchennosluzhitelia Lobsan Palden Yeshe,” [Lobsan Palden Yeshe Prophecy] in Baron Ungern v dokumentakh i materialakh

[Baron Ungern: Documents and Materials], ed. S. L. Kuzmin, (Moscow: KMK, 2004), 1:150–51.

5. Victor Trimondi and Victoria Trimondi, h e Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism, part 1 (2003), http://

www.iivs.de/~iivs01311/SDLE/Part-1-10.htm (accessed Dec. 6, 2009).

6. Johan Elverskog, Buddhism and Islam on the Silk Road (Philadelphia: Penn-sylvania University Press, 2010): 96–98; Alexander Berzin, “Holy Wars in Buddhism and Islam: h e Myth of Shambhala,” http://www.berzinarchives.

com (accessed Dec. 5, 2009); Trimondi, Shadow of the Dalai Lama.

7. Helmut Hof man, h e Religions of Tibet (London: Allen and Unwin, 1996), 125–26; Roger Jackson, “Kalachakra in Context,” in Wheel of Time, 33.

8. Newman, “Brief History of the Kalachakra,” 85. h e Tajiks are Turkic-speaking seminomadic people in Central Asia who embraced Islam in the early Middle Ages.

9. Ibid., 78–80.

10. Berzin, “Holy Wars in Buddhism and Islam.”

11. See Lokesh Chandra, ed., h e Collected Works of Bu-ston (New Delhi: International Academy of Indian Culture, 1965).

12. Bernbaum, Way to Shambhala, 123–24.

13. Trimondi and Trimondi, “Kalachakra: h e Public and the Secret Initiations,” chap. 6 in Shadow of the Dalai Lama, part 1.

14. Edward A. Arnold, ed., As Long As Space Endures: Essays on the Kalacakra Tantra in Honor of H. H. the Dalai Lama (Ithaca, NY: Snow Lion Publica-tions, 2009), 58, 83, 98.

15. David Snellgrove, Indo-Tibetan Buddhism (Boston: Shambhala, 1987), 1:125–26.

16. Trimondi and Trimondi, “h e Law of Inversion,” chap. 4 in Shadow of the Dalai Lama, part 1.

17. Robert Beer, h e Handbook of Tibetan Buddhist Symbols (Boston: Shambhala, 2003).

18. h e Kalachakra deity is the personii cation of Kalachakra tantra.

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19. For a detailed description of protective gods in Tibetan Buddhism, see Alice Getty, h e Gods of Northern Buddhism (Rutland, VT: Charles E. Tuttle Co., 1974), 142–64.

20. Emil Schlagintweit, Buddhism in Tibet (1863; reprint, New York: Augustus M. Kelly, 1969), 112–13.

21. Romio Shrestha and Ian A. Baker, Celestial Gallery (New York: Fall River Press, 2009), 16.

22. Rene de Nebesky-Wojkowitz, Oracles and Demons of Tibet: h e Cult and Iconography of the Tibetan Protective Deities (Graz, Austria: Akademische Druck-u. Verlagsanstalt, 1975), 343.

23. Walther Heissig, A Lost Civilization: h e Mongols Rediscovered, trans. from German D. J. S. h omson (New York: Basic Books, 1966), 86.

Chapter Two

1. A bodhisattva is one who has attained perfection and is ready to become Buddha but instead chooses to stay in this world to help other humans.

2. Albert Grünwedel, ed. and trans., Der Weg nach Sambhala [h e Way to Shambhala] (Munich: G. Franz in Komm, 1915).

3. Owen Lattimore, Nationalism and Revolution in Mongolia (Leiden: E.J. Brill, 1955), 51.

4. Gavin Hambly, “Lamaist Civilization in Tibet and Mongolia,” in Central Asia, ed. Gavin Hambly (New York: Delacorte Press, 1969), 258.

5. M. Huc, Travels to Tartary, h ibet, and China during the Years 1844–1846

(London: National Illustrated Library, 1854), 2:158.

6. Rebecca Empson, introduction to Time, Causality and Prophecy in the Mongolian Cultural Region: Visions of Future, ed. Rebecca Empson (Kent, UK: Global Oriental, 2006), 2, 5, 8.

7. Huc, Travels to Tartary, 158–59.

8. Bernbaum, Way to Shambhala, 81 (see chap. 1, n. 2).

9. Besides Gautama and Maitreya, other chief Buddhas are Dipankara, the Buddha of Fixed Light; Kasyapa, the Keeper of Light; Manla, the Buddha of Medicine; and Amitabha, the Buddha of Ini nite Light.

10. Alice Sarkozi, Political Prophecies in Mongolia in the 17–20th Centuries (Wiesbaden: Otto Harrassowitz, 1992), 130–31.

11. Lattimore, Nationalism and Revolution in Mongolia, 57.