Immediately we are faced with a chronological problem, since it is generally accepted that the Kalachakra was introduced into India in 966-67 or, in the context of the Legend of Shambhala, during the reign of the twelth Khalkin King, Surya, when Islam was rapidly advancing through Central Asia.
This was hundreds of years after the reign of Shripala.
According to the Dro Tradition a young man, the son of two yoga practitioners, heard that boddhisattvas themselves were teaching the Dharma somewhere to the north of India in the country of Shambhala.
One may speculate here that the desert in question is the Taklamakan Desert of western China. As noted earlier, the Uighur kingdom of Khocho, located at the northern edge of the Taklamakan, has often been posited as the "historical" Shambhala.
To reach Khocho from the southern edge of the Taklamakan would indeed have taken four or more months, depending on what route the traveler took. Is it possible that a geographical factoid somehow became embedded in this mythologized account of King Shripala?
In any case King Shripala, using his psychic powers, soon learned of the young man's approach and ascertained that his motives were pure. Afraid that the young man would perish trying to reach Shambhala, King Shripala sent his emanation body to meet him at the southern edge of the desert.
King Shripala, in his emanation body, told the young man it was not necessary to go to Shambhala to obtain the teachings he desired and that he, King Shripala, could tell him all he needed to know right there.
There are other versions of the transmission of the Kalachakra teachings from Shambhala to India, but we'll stop here, not only because, as another commentator has pointed out, "Any given story of the introduction of the Kalachakra into India can be contradicted by another, equally venerable story," but also because with the introduction of Naropa into the scenario we can leave the quagmire of myth and proceed on firmer historical ground.
Blavatsky’s placement of Shambhala in the Gobi Desert is not surprising since the Mongols, including the Buryat population of Siberia and the Kalmyks of the lower Volga region, were strong followers of Tibetan Buddhism, particularly its Kalachakra teachings.
Blavatsky might also have received confirmation of her placement of Shambhala in the Gobi Desert from the writings of Csoma de Körös. In an 1825 letter, he wrote that Shambhala is like a Buddhist Jerusalem and lay between 45 and 50 degrees longitude.
Although he felt that Shambhala would probably be found in the Kizilkum Desert in Kazakhstan, the Gobi also fell within the two longitudes. Others later would also locate it within these parameters, but either in East Turkistan (Xinjiang, Sinkiang) or the Altai Mountains.
Foremost among them was Alice Bailey in Letters on Occult Meditation (1922). Helena Roerich, in her Collected Letters (1935-1936), also wrote that Blavatsky was a messenger of the White Brotherhood from Shambhala.
Blavatsky might also have received confirmation of her placement of Shambhala in the Gobi Desert from the writings of Csoma de Kцrцs. In an 1825 letter, he wrote that Shambhala is like a Buddhist Jerusalem and lay between 45 and 50 degrees longitude.
Naadam, Mongolia -- The mystical land of Shambhala has risen again in the eastern Gobi Desert of Mongolia. On Sunday, September 10, thousands of Mongolians and foreign visitors gathered near Khamariin Khiid in Dornogov Aimag for a dawn-to-dark celebration.
Its mysterious origin, profound practice system and dire prophecies would deeply impact the Buddhist world across Central Asia up to and including an obscure, sandswept corner of Mongolia's eastern Gobi desert.
Sharing with them his meditative insight and disturbing visions of the future, including the premonition of his impending early death, he declared the necessity for swift construction of a temple and stupa complex symbolic of the mystical land where the Kalachakra had once been secretly preserved: Shambhala.
The Kalachakra Tantra (Tantra of the Wheel of Time), and its commentary the Vimalaprabha (Stainless Ornament), tell that Shakyamuni Buddha bestowed the teaching it contains, as one of his final acts, to King Suchandra.
The descriptions of such a place would understandably be tantalizing to Buddhist seekers in this age.
This has been true since the Kalachakratantra entered our world sometime in the 10th or 11th c., an era when Muslim armies from the north were well on their way to obliterating Buddhism in the land of its birth.
The next natural question is: where is Shambhala?
Is it somewhere on this Earth?
That puzzle has proved even more vexing over the centuries.
There are several extant texts purporting to be guidebooks to Shambhala.
They also demand of the one who embarks on the journey such a high level of yogic accomplishment and knowledge that not only would most people be foolhardy to attempt the journey, but the overwhelming likelihood is that Shambhala exists on a much subtler plane than the world most of us know.
Since the Kalachakra's transmission began among the Mongols in the 17th c., though, they have strongly suspected that the directions' northward indicators establish Mongolia as a strong candidate for the location of Shambhala's ancient physical existence and ongoing spiritual resonance.
Bursting with envy and rage, the barbarian ruler will loose his armies at Shambhala, at which point Rudrachakrin will counter-attack, leading his own legions of Shambhala warriors in an epic battle which will utterly crush the barbarian forces. The victory of the Shambhala armies will usher in a golden age of Shambhala on Earth.
This age will provide people with an excellent, but final opportunity to gain release in supreme enlightenment from their suffering round of rebirths before an 1800-year decline culminates in a world-ending cataclysm.