Edited sentence: But textually it was based on the Tibetan oral epic of King Gesar of Ling, which deployed a non-Buddhist divine machinery based on native Inner Asian shamanistic and animistic religion.In particular, he pointed to the Goloks, nomadic pastoralist warriors, who made the mystery religion of Dzogchen, the great perfection, their public religion through, among other things, the propogation of the oral epic.Its metaphysics was based on the philosophical syncretism of the Eclectic [Rime] movement, which evolved an almost Neoplatonic emanational version of Buddhist mysticism.Kornman summaries Trunpga's use of antecedent traditions in the creation of his Shambhala teachings as follows:.The mythological machinery, the cosmology of his system, was based on the most comlex of all of the Buddhist tantras, the Kalachakra (Wheel of Time) Tantra.The one who sees the phenomenal world as mere appearance and reality as a transcendent other, rules the country and introduces the citizens to his to his private mystical world.The philosopher king and the political leadership of his idealized society were people who ruled by virtue of private mystical realizations.The “back text” of Trungpa’s socioreligious system was the Gesar epic.This meant that his model for the relationship between religion and society was what he saw in his region of Tibet, the Sino-Tibetan marches of Kham (Eastern Tibet) and Amdo/Qinghai.This was the theory of the relationship between religion and society that Trungpa Rinpoche elaborated in the West.To use tantric terminology, the leader expands the boundaries of the mandala, the private society of his personal students who share the initiatory mysteries, to the entire nation