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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.
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12. Ferdinand Ossendowski, Beasts, Men and Gods (New York: Dutton, 1922), 113–21.
13. Andrei Znamenski, “Power of Myth: Popular Nationalism and Nationality-Building in Mountain Altai, 1904–1922,” Acta Slavica Iaponica 22 (2005): 45 (http://src-h.slav.hokudai.ac.jp/publictn/acta/22/znamenski.pdf).
14. h e conl ict between the Dalai Lama and the Panchen Lama as well as the story of Panchen’s escape from Tibet is detailed in Melvyn Goldstein, A History of Modern Tibet, 1913–1951 (Berkeley: University of California Press, 1989), 110–20.
15. Ja-Lama at i rst modestly declared himself the grandson of Amursana.
h en, at er his popularity increased, he announced that he was in fact the reincarnation of the legendary prince. For a biography of Ja-Lama in English, see Don Croner, False Lama: h e Life and Death of Dambijantsan (2009), http://dambijantsan.doncroner.com/index.html (accessed Aug.
31, 2009). For the most complete account of his life story, consult Golova Dzha-Lamy [Ja-Lama’s Head] (2003) by Inessa Lomakina, a Russian writer and historian of Mongolia.
16. Boris Vladimirtsov, Raboty po istorii i etnograi i mongol’skikh narodov [History and Ethnography of the Mongol People] (Moscow: iz-vo vostochnoi literatury, 2002), 276.
17. Ossendowski, Beasts, Men and Gods, 119.
18. h e German photographer Hermann Consten, who happened to spy for the Russians in and around Kobdo, let a vivid description of the event in Weideplätze der Mongolen [Mongol Pastures] (Berlin: Dietrich Reimer, 1920), 2:214–17.
19. Inessa Lomakina, Groznie makhakaly Vostoka [Avenging Mahakalas of the East] (Moscow: Eksmo-Iauza, 2004), 127, 130.
Chapter Three
1. h e Soviet secret police went through numerous name changes. Originally, it carried the long name Extraordinary Commission for Combating Sabotage and Counterrevolution, which was immediately abbreviated as Cheka.
In the 1920s, it was known at i rst as GPU (State Political Administration) and then as OGPU (Ob’edinnnoe politicheskoe upravlenie, United State Political Administration). For the sake of clarity, I use OGPU.
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2. By 1917, Russian Marxists who wanted to bring Communism to Russia were split into two groups, Mensheviks (people of minority) and Bolsheviks (people of majority). h e Mensheviks, moderate socialists, relied more on parliamentary democratic methods. Lenin and his militant Bolshevik comrades, on the contrary, considered such democratic practices as parlia-ments and elections a bourgeois fraud and worked to bring about a Communist revolution in Russia and beyond.
3. “Iz protokola doprosa G.I. Bokia, May 17, 1937” [Minutes of Interrogation of G. I. Bokii, May 17, 1937], in Andreev, Vremya Shambaly, 210 (see preface, n. 8).
4. Martin McCauley, h e Rise and Fall of the Soviet Union (Harlow, UK: Pearson, 2008), 54; Jörg Baberowski, Der Rote Terror: die Geschichte des Stalinismus [Red Terror: History of Stalinism] (Munich: Deutsche Verlags-Anstalt, 2003), 28–29.
