The Tartarization


Project: The Tartarization
Author: Lem Chuck Moth

Started date: September/01/2011
Last updated: February/31/2015
All right reserved.
Note:
Since this paper is still drafted, the readers would be advised to ignore any context errors. The content is not final and subjected to be reviewed.


INTRODUCTION
What makes the difference between the Western and the Eastern Worlds is not about the geographical limitation of the East versus the West, nor about its demographic diversion. It was how the Meru Culture was transplanted around the world that the illusion of racial difference occurred between the two parts of the world. At its debut, the core of the Meru or Jin Culture started at the East and made its way to Middle East where it was developed into a full blown western culture. In each of its development, a school of religious discipline was formed to sustain the practice of Meru's core concepts. Completing its first millennium, Ta-tsin or the Greater Jin culture produced two offspring that grew up to become the progenitors of the Western Civilization of today. Under the weight of its offspring, the Meru Culture went into decline (The End of the Meru Culture: The Transition to Buddhism: The Birth of Buddha Gautama). After exiting the Middle Eastern Center at Ur, the Meru's culture made its transition around the mount Himalaya to complete its worldwide expansion, which scholars called the Arianization (Notes: The Western Civilization). At its final stop, the formation of Nokor Khmer at Prey Nokor by Kaundinya was done solely by the introduction of the Meru Culture into Southeast Asia, through a process that scholars called the Indianization. Often confused with the Arianization, what we call the Tartarization is actually the effect of the Aryan cultural' s dark side that was going to happen next. On their own initiatives, the two offspring of the Meru Cultures started their expansion globally and reached Southeast ASia by two different ways. Through the Gangetic India, the new development was known as the second Indianiation since they had to assimilate themselves with the Meru discipline first before they get into their final destination. Through Central Asia, they kept their original forms and went straight to make their way east into the Chinese continent before reaching Southeast Asia.
The Collision Course *
Conforming to the assertion that history repeated itself, the Tartarization had been happening twice already. The first that brought the eastern European world to civilization was supposedly the work of the Greek's God Zeus. Along with the formation of eastern Europe, the TaiYuan culture had made its way to the Chinese continent resulting first in the emergence of the Chang Dynasty and later the Tang Dynasty. The second development that set the Ta-tsin' s epicenter at Rome was done, on the other hand, through the Sun God Ra of Egypt. Taking full potential of the Red energy, the daughter of the Moon God Sin, Innana, set sail for the global expansion (Civilization: Notes: The Sumerian God's Life span). After subjugating Middle East, the two cultures made their journeys into Southeast Asia by forcing their ways across the Indian continent. Through the Param Kamboja of Southeast Asia, the Sri Vijaya was inducted to Buddhism and was the first to join in with the Khmer court to form the first Southeast Asian Cakravatin Empire. Becoming more compatible with the Meru Culture, the Buddhist Sri Vijaya merged in with the khmer royal house of Prey Nokor in a rather smooth transition. The formation of the Cham world that followed the expansion of the Assyrian Empire was next as the carrying through the last occurrence of Middele Eastern development to the East. At first hostile to the Meru Culture, the Cholan Empire was next to join in with the Buddhist development of Southeast Asia through the intermediary of the Sailendra. Although troublesome, the consortium had positively played their critical role in bringing Angkor into becoming the next standing of a true cakravatin empire. A millennium after its formation, Angkor had been again in contact with Middle Eastern civilization. This time, the encounter had proved itself to be catastrophic. As we had argue, the new wave of Tartarization that was carried through by the Mongols would bring Angkor and its Meru Culture finally into the End Time.
THE TARTARIC CULTURE
In the high of the Kalayuga, the dark side of the Aryan Culture had played important role in shaping up the success stories of the West. From Persia to China, Tartarism was spread through terror. First the Skythians, later the Hsiong Nu, and last the Mongols ruled the steppe with barbaric laws. Their endeavors were so powerful that the whole world was brought totally under theirs spell. As fascination settled down, many wondered why they were so successful at the first place. We shall argue that what constituted the Tartaric successful drive was actually due to the dynamic of their bad karma. Their success stories were mostly about their military campaigns that were fueled by the Red Energy.
The Queen of the West and the Kala Yuga *
The first phase of Tartarization started with the manifestation of the Titan King Chronos and his offspring, the Greek God Zeus, the Egyptian God Hades and the Babylonian God Poseidon taking control of the western world by storm. Under the initiative of their mother, the Queen of the West, they challenged the authority of their father in the process of building their own glories. This tradition of motherly love to the critical point of challenging her husband' s authority in favor of her offspring started with the consortium between the Queen of the West and Meru himself. As provided by an account from Chinese sources, we knew about their marriage and the subsequent move of Meru's cultural epicenter deep into Middle East. The Chinese account did neither elaborate on her origin nor on her prior relationship with Meru. The fact that she was presented as the Queen of the West before she met Meru, conveys that she was already an authority figure before they married. It led us to believe that she inherited her title (of the Queen of the West) from previous development of the late king Samanta or even of previous Kappa. Later indications pointed out that she revived her heritage from one of the remnants of the Sun worshipping Bull religious community of the Rashu Clan (The Book of Genesis: Notes: The Golden Bull). It also indicates that her kingdom was located westward of the Meru Kingdom (Ta-tsin) and was more ancient than the startup of the Meru Cakravatin Empire at Mesopotamia. The reference to the Nu-bia of Middle East, the Hiong Nu of central Asia and the Nu-wang of Southeast Asia were all related to her exploitation around the world. The legend of the Amazonian Warrior Queen and the Women Kingdom might also sources from her earlier legacy (Notes: The Amazonian). In a joint venture with her consort, the Hindu folklore portrayed her as the Goddess Parvati sitting on the side of God Siva holding on her lab their only son, Ganesha. The perfect picture conveys the early startup of Meru's family life during his quest to build the worldly Meru Cakravatin Empire. The Cham Cosmogony of the Goddess Po Nagar, on the other hand, provided us with more information about her background and her controversial contribution to the Western World (Champapura: The Cosmogony of the Cham World). We knew from the Cham account that the Goddess Po Nagar was not just sitting by the side of her husband and watching over their son growing up as a normal housewife. Her role in the Middle Eastern Development and later around the world clearly rivaled that of Meru himself (Notes: The Brown Energy of Meru). In the Sumerian Cosmology, she was represented as the consort of the Moon God Tsin, Ishta whose status in the Sumerian Pantheon was no less imminent than the Moon God Tsin himself. The start of the Kalayuga moreover gave her full control of the Red Energy to act as the next contender of the Meru kingdom. In a twist of faith, Ishta emancipated herself from her husband and to start on her own exploitation. During their late relationship, she challenged Meru' s authority as a living god and took on the role of the contemporary guardian of the Tree of Life herself. In the book of Genesis, she was depicted as the female serpent who had tempted Eve and Adam into betraying God by eating the fruit from the tree of Knowledge (of God and Evil). Her argument was that God did not want human to eat the fruits (from the Knowledge tree) because they give them wisdom equal to God himself. By doing so, she succeeded to set Adam and Eve into a rebellious mood and this act alone earn-marked her in the western world as the Devil itself (Notes: The dual Notion of God and Evil). During the high of the Kala Yuga, the Hindu schools of religion started on worshipping her as the Goddess Kali whose insatiable bloodthirsty habit transformed her as the War Goddess. By consuming the fruit of knowledge (of God and Evil), human race was falling into a tall spin of confusion that stayed to become the main cause of humanity's modern crisis. The phenomenon could be checked out though historical data retrieved from the heart of Middle Eastern region. In her own initiative, the Goddess Isris brought up the dark side of the Sun Culture (from the eastern world of the past) into becoming the western Culture of today. During the fight of which Meru suffered the most, she changed the whole Middle Eastern tradition of worshipping the Moon God Tsin to multiple godhead and subsequently split her dominion into many factions. After supposedly destroying Ur, her descendants went back to claim the Egyptian throne and under the Sun God Horus, they went on consolidating the Hyksos Empire. By extending the Sun Horus Culture to the West, they split completely the western civilization from the Meru Culture. As the true master of the Red Energy, the queen of the west extended her conquest into the east and became the real contributor to the modern world' s development and its subsequent crisis.
The Hiong-nu and the Annanuki *
From the fact that the Greek mythology made Zeus very powerful, we got the impression that he was invincible and ruled the heaven forever. The Egyptian mythology of Seth and Osiris, on the other hand, reveals that the arrangement between Zeus (a descendant of Seth) and Hadis (Osiris) was far to be over. As bloody battles continued, the situation was soon reversing itself. If the Greek Mythology did not end too early, we shall see that Zeus would soon take his turn to fall into the underworld leaving the Heaven into the hand of his rival brothers, Hadis and Poseidon. While Seth was taking his turn to escape into the Gangetic India, Osiris took back the throne of Egypt and ruled Ta Tsin as a cakravatin monarch. At the same time, his consort Isris launched the Sun God Ra to challenge the Moon God Tsin as the God of universe. In the same development, Poseidon made his way inland to take control over the steppes. It was when historians recorded the emergence of the Yueh Shih chasing out the Kambojas from Parthia into the Gangetic India. It was the global development that set the new wave of Tartarization deep into Central Asia. Named after the Moon or Soma Culture, the Yueh-shih was the next Central Asian powerhouse to emerge after the decline of the Kambojas. Like its adversary, the Yueh Shish was a confederation of warrior kings whose venture was mainly based on the control of the trade route. Demographically, they were the same Central Asian tribesmen whose nomadic life-styles allowed them to roam free the torrid regions of the steppe. The difference was concerning more on the higher stratum of leadership from Middle Eastern ruling class taking over the Kambojan warlordship. It was in conjunction to the recent political development that resulted in the resuscitation of the fallen court of the king Osris back to take the control of Egypt and in Middle East. It included the Assyrian warrior kings who, taking hold of Babylon from the Elamese, spent the next phase of their existence building themselves to be the powerhouse of the West. Their successful endeavor did not only allow them to set up their supremacy over Middle East, but also to venture over Western Europe as well. Using the Symbol of the Eagle, representing the Sun God Horus or the Annanuki, they reformed the western civilization through military conquest. In close connection with their Annanuki or Phoenix Bird's identity they were often known as the Phoenicians. Their massive conquest that resulted first in the formation of the Roman Empire happened when Chinese sources started to make their references to the new Ta-tsin, drifting father and father west from Mesopotamia. At the same time, the Yueh organization also started to extend itself eastward. Driven by their commercial activities with the east, they soon moved into Parthia. Their clash with the Kambojas was the reason why the Qin (221-206) closed down the Silk route and opened an alternate southern route through the settlement of the Kambojas in Gangetic India. The Yueh-shish then challenged the Qin and later invaded Central China to form the Han Dynasty. While the new Chinese history started with a wave of aggression over the southern kingdom of Prey Nokor (Lin Yi), the inhabitants of the Tai-yuan contry were also looking for their own opportunity. Through the exploit of the Han, evidences show that the Yueh migration down south occurred during the emperor Wen (202-157 BC). This time it was involving not just the leadership but also an influx of mass migrants from the steppe country also. Following the formation of the Yueh Communities of the Southern Chinese provinces, the Tartarization targeted Southeast Asia. In the Cham Cosmogony, it was the Goddess Yang Po Nagar who was credited to be the new progenator of the Cham World. Starting from the formation of the Han Dynasty to the Cham Bani of Indonesia, the event was recorded in the Chinese source as the formation of the Cham' s colony of Nan Wang. The development has been mistakenly portrayed by western scholar as an act of Chinese colonization of Southeast Asia. As we had argued, it was actually a Cham global exploit of which China itself was submitted to the Cham world (Champapura: The Cosmogony of the Cham World: The Han Dynasty). The formation of Nokor Khmer stopped altogether the Cham exploitation and the Han expansion down south. We also argued that the formation of Angkor as a cakravatin empire further more reversed the aggression from Java and, to some extend, from China and set Southeast Asia to become the Buddhist cultural center of the world. At last converted to Buddhism, the Javanese Cham Powerhouse joined in the Khmer and the Sri Vijayan consortium to expand and to consolidate the Angkorian control all over Southeast Asia.
The Sakan Culture and the Silk Route *
Started since the early formation of the intercontinental route that linked Middle Eastern Meru Cakaravatin Empire to the Eastern World, the Silk route symbolizes the progress of the intercontinental commerce between the west and the east. Mostly built by the Arab merchants, the satraps along the Silk Road became Central Asian communities that connected Middle Eastern market to the east. Along the way, the bad practices that changed the course of Middle Eastern religious disciplines set the two offspring as challengers to their own father. While Mithra became invincible in the new Roman Empire, Varuna took hold of all Sakan World through his new identity of Meruduk. The Tartarisation then started its first spread of the TaiYuan or Yueh culture over the Central Asian Mien communities (The Sakadvipa: The Sakan Nations: The Trade Routes). As its name implied, the Yueh or Moon Culture had its origin from the first establishment of the Meru or Jin Culture in Central Asia. Under Tartarization, the Yueh communities however fell deeper and deeper into the darkness. Moving east, the Yueh implanted their vagabondage culture along their migration path. Well known of their barbaric lifestyle, the Yueh communities were outlawed by the Qin dynasty. To keep them from harming his kingdom, the Qin built the first Great wall to stop them from incursing into China. The wall however did not keep them out for long. The emergence of the Han to take over China implicated that the Yueh had subjugated the Qin and made itself ruler of China. Following the rise of the Kushan Empire, the Yueh culture infiltrated into the Chinese continents and continued on reaching as far as Japan (Champapura: The cosmology of the Cham World: The Han Dynasty). The next Tartarization started during the hight of the Roamin Empire by the replacement of the Yueh-shish with the Hiong-nu warlord kings. This time, evidences show that the whole process would not been completed successfully without the interference of Zoroastrianism. Also called Mazdaism, the new discipline was said to be conceptually conceived by the prophet Zoroaster. In its original forms, it was the same Paganism that was brought by the early displaced Aryans from the Meru Court of Ur (The Westernisation: The Making of the Western World: The Sins of Men). Adopted later by the fallen court of Osiris, Paganism shared the core concepts and elements with the Vedic base of the Meru Culture. In the Rig-Veda, Mithra and Varuna were two divinities often invoked along side the God Aryaman. They were two offsprings of the Moon God Tsin (or Aryaman), conceived to continue on the task of the Meru Culture in the development of the Western World (Notes: The Birth of European Civilization). It was at the time that the God Ashura took the leap in the Egyptian pantheons and the rest of the Assyrian Empire. In the end, the Moon God Tsin or the Aryaman was losing battle to his offspring turned into adversaries and his ordeal was far to be over. It was at the time that the Sun God Ra took the leap in the Egyptian pantheons and the rest of the Assyrian Empire. In the end, the Moon God Tsin or the Aryaman was losing battle to his offspring and his ordeal was far to be over. Through Zoroastrianism, the God Ashura was reverred to become the supreme God of the universe. The claim of a single God provided the Achaemenic rulers a consolidated power to achieve their next ambitious military campaigns. In their eastern expansion, they invigorated and transformed the Sakan world into becoming a new Central Asian military power. Even though the Achaemenic Empire was crushed by the invasion of Alexander the Great, the Zoroastranist legacies stayed to constitute the backbone of the Silk Route' s tradition that extended itself into becoming the whole of Central Asian and European Culture. During his trip into the heart of Central Asia, Marco Polo recorded strange customs adopted by the people of the steppe that were typical of Tartaric lifestyle. The first to catch our attention was how important the market place had played its role in the community. The gathering of merchants and consumers from far away place became then the accommodation to serve social needs, ranging from match-making to crowd control for business or political gain. One interesting account was the establishment of a make-believed heaven, designed to attract young minds into joining a sinister cult or business. With the promise of a free Paradise, they were coherced to complete tasks for the master without questioning. These bad practices that were used in ancient Tartarist nations were actually the side effect of bad karmas left off from previous Kappa by the God Ashura. Since it was supposed to be a direct intervention from God (Ashura), no clear distinction between the physical and spiritual worlds needs to be made. In his records, Marco Polo recorded the Mahamedan and Christian practices alongside the cult of Idol worshipping in a commonly shared discipline in which a new cast system was set for the new world order (Notes: The Sharia Law). Under the symbol of the God Horus, new pacts were formed to split the world into its submission. Heaven was then believed to be the human earthly sensual extension for the reward of believers, without any conditions. At the same time, priests or church authority cast themselves as the top of human creation who controlled the entrance of the paradise.
THE IMPACT ON INDIANIZATION
In connection to its surrounding, India was particularly susceptible to the dynamic of Tartarization. Along with many other parts of the world that were in close connection with Central Asia, Tartaric incursion is the way of life. In conjunction to Middle Eastern Development, the Tartarization started as early as the Arianization of the Gangetic India itself. Invigorated by the Akkadian rulers, Mesopotamia exerted its control over Central Asia and extended its course into the Indian Continent. The emergence of Parthia and the displacement of the Kambojas later by the Koshan could be related as the outcome of Tartaric incursion deep into the Gangetic India that extended itself into Southeast Asia (Notes: The second Indianization).
The Aryanization of the Gangetic India *
Scholars had stressed on the importance of the Aryan legacy to be the progenitor of the Hindu Culture. Archeology however found older settlements in the Indus Valley that predated the Aryan presence in Gangetic India. Tracing back the Indus Valley Civilization, we had argued that it had the same source as the Sumerian Culture of Mesopotamia (The early civilization: The Indus Valley: In connection with Mesopotamia). Further study proves that many more foreign legacies were carried into the Valley that gave the Indian Culture its name. It was when western tradition started to mesmerize about the horsemen warriors roaming free the steppes. Mostly known of their warlike attitude, the Sakas were actually the product of the Red Energy' s manifestation. Conflicts arose when the new Sakan kings who styled themselves as Indra started to claim their supremacy over the Yang or the Naga Kings. Under the Tai-Yuan culture, the ancient Meru Ta-tsin became part of the vast Central Asian Empire to be ruled by the Greek God Zeus. The findings confirm that northern India, having been connected to Middle Eastern Meru Cakravatin Empire, became next subject to the Sakan development of Central Asia as well. At the same time that the northern part of the Hiong-wang Kingdom was subjugated and became part of Anyang, evidences shows that feudal rulers of the Southern part were regrouping themselves to form the Tchou Dynasty. In their new leadership stratum, the Tchou (or Chola) included members of the fallen Osiris court of Egypt. Apparently the Tchou and the Shang Dynasties had first come to an agreement that allowed them to coexist in a peaceful accord. This was when the Buddhist tradition mentions about the consortium between the two Naga Kings of Southeast Asia prior to the Birth of Buddha Gautama (The Nagadvipa: The Visit of Buddha Gautama: The Split of the Naga World). Following the emergence of the Koshan powerhouse, the Yueh culture spread itself along the Silk Road and started to infiltrate into the Chinese Continent. At the high of their expansion, the two Naga houses started to quarrel each other for their own supremacy. The break-up between the Elamese and the Nanda resulted in the latter retracting back into the Gangetic India bringing along the Meru Culture with them. The Nandas then established their first Indian Cakravatin Empire based on their new faith, the Sivaism. According to Hindu folklore, the Lord God Siva (the deified Godhead of Meru) was the God of Creation but was going to assume another role as a God of Destruction. In his new mission, Siva spent the rest of his yuga working to undo the effect of the Knowledge of God and Evil as wrongly applied by Middle Eastern schools of religious believes. The Meroel (Meru-El or Samara) and Israel (Ishta-El) communities were found in the Western Scripture to suffer the most of the God's wrath. Due to their addiction of bad life styles and worshipping of idols, they were subjected to be destroyed while the rest of the Meru legacy had made its transition into the Gangetic India. In contribution to the formation of Buddhism and the start of a new Yuga, the Meru Culture was finally transitioning itself into a supporting role for the new religion. Before attaining Nirvana, Buddha Gautamama went out of his safety zone to Southeast Asia to lay the groundwork for the future of his own religion. As mentioned in the Mahavamsa, Nagadvipa would be the holding ground of Budhism as had been traditionally observed during the four previous Buddha (Notes: Jambudvipa). To resolve the feud between the two Naga Kings, he had made many trips to Southeast Asia and succeeded to establish peace in the ream of Nagadvipa. The choosing of Southeast Asia as the seat of Hinayan Buddhism was conforming to the Sumerian tradition that Jambudvipa was actually the gate to other spiritual worlds as described in Hindu and Buddhist cosmology (Notes: Jambudvipa). In the Sumerian cosmogony, Hinayana Buddhism was considered as the purest of the all the world religions of today. Its discipline is the only way, if applied properly, to propel spirituality into the permanent ream of Nirvana without God assistance. The choice of Southeast Asia to carry on the Buddhist tradition was due to the fact that its people were believed to be the last people on earth that could carry through the discipline. For the rest of the world, Buddha also prophesied the establishment and the spreading of Mahayanan Buddhism by the Mauryan King Ashoka to help humanity coping with modern crisis. While the Buddhist conversion in Southeast Asia was immediate during Buddha time, it took many centuries later after the death of Buddha for King Ashoka to be born and established Mahayana Buddhism into the steppe. As we shall see later, his venture to the west was limited due to the western world own development under the effect of the Kalayuga.
The Nandas and Buddhism *
Archeology confirms that the Indus Valley's civilization started around 2500 BC, at the exact time that the Uru Cakravatin Empire was established at Mesopotamia. Our study had also concluded that the same Sumerian administrators and families working for the Cakravatin Empire at Mesopotamia were actually the earlier Aryanizers of the Gangetic India (Civilization: The Indus Valley Culture: The inhabitants of the Indus valley). Even though we have no information from the Indian sources to back up our claim, we know about the circumstances that forced the Nanda to leave Uru and to settle in the Gangetic India by western Sources. It was connected to the downfall of a high court member named Satan from the Moon God Tsin' s court dating back since the early rise to power of the Semetic ruler of Egypt. By challenging the rule of Seth, Satan was driven out from Ur to look for places that he could survive on his own. The Bull Nanda then established the Gangetic India into becoming the Aryavata of the Eastern World. Under their high scholarship, Aryavata became the next center of learning for both Central Asia and Eastern Europe. It is important to note that under the Meru court, the Brahmans were very conservative and their knowledge was traditionally passed on through family inheritance. On their own, Brahmans needed to earn their living by off-loading their knowledge to the general public in exchange for fees, mostly in the forms of donation and accommodation. Their venture led to the western public institution of Taxila that became known as the Cultural Center of the Western World. In a modern academic environment, Bramhmans open their own institutions or schools to accommodate the privileged classes of the ancient world. Among their pupils were the Kamboja 's offspring who were well known for their fond of learning. It was perhaps under this circumstance that the Nandas reconciled themselves back with the Kambojas soon after the Aryavata was formed. Their alliance, even though troublesome, allowed them to withstand the Assyrian Empire in the process of taking control over all Middle Eastern territory. It was the same alliance as mentioned in the Buddhist chronicle of Dvipavamasa between the Mountain (Xiang or Mountain Goat) and the Ocean Naga (Meruduk) Kings. The marriage of Nebuchadnezzar to the Queen Adup-guppi could also be related to the marriage of the Choladara Naga King to the sister of the Mahodhara king that tied the nod between the two Naga Kings. The legend of the Sea People that was still fresh in Middle Eastern tradition confirms that Nebuchadnezzar was using the Sea Naga warriors to conduct the massive conquest against the Assyrian control over Middle East (Notes: The Sea People). From the Bible, we know that his exploit resulted in the destruction of Israel and the dispersion of the Jew from Jerusalem. What the Bible did not tell was the final move of the Meru Establishment into the Gangetic India, through the accommodation of the Nanda (The End of the Meru Culture: The Transition to Buddhism: The Birth of Buddha Gautama). The fact that Meruduk was then the Godhead of the Achaemenic Empire conveys to us that the Elamese court was part of the Naga Kingdom of Mahodhara. The attack of Babylon by the Elamese court that killed the son of King Nebuchadnezzar, Polosa was actually the outcome of a new feud between the two Naga courts. As recounted later in the Dvipavamsa chronicle, it was a quarrel between the uncle and nephew naga kings fighting for the jewel throne that could simply interpreted as a fight for supremacy. According to the chronicle, the feud continued on until the intervention of Buddha Gautama deep into the Naga ream of Southeast Asia (Nagadvipa: The Visit of Buddha Gautama: The Split of the Naga World). The two Naga courts soon resolved their conflicts and instead of fighting each other became since strong contributors to Buddha Gautama's religious work. As much as we know in detail about the Buddhist expansion over the realm of the two Naga Kings in Southeast Asia, we know little of its western interference. At the same time, evidences show that Buddhism had flourished at full force in both Gangetic India and Southeast Asia only to stop during the bloody conquest of Ashoka. A member of the Kushan clan, Ashoka found his wisdom after causing so much suffering and casualty to the Nandas and turned himself into a devout Buddhist and the next strong supporter of Buddhism. It was through his exploit that the expansion of Buddhism in the Mahodara Ream began in a big scale. Considering that the Kushan court had not been converted to Buddhism until the reign of Kanishaka, we concluded that the Buddhist expansion to the West, if it did occur, was limited during it first spread over the ream of the Achaemenic Empire. To make the matter worst, the conquest of Alexander the Great might have put the final stop altogether to the Western Buddhist expansion.
The Surya Lineage and Zoroastranism *
In the Khmer legend of Prah Thong, the Indian king Adityavamsa of Indrapathra was mentioned to be a Mahaksatrya (Great Sovereign) of the Sun Dynasty. The word "Aditya" was found in many Khmer and Indian tradition and was used as the family name of the Southeast Asian kings. Through the Khmer Tradition, the lineage started from the eldest son of the very first King Samanta, king Uroja. Of eastern origin, the Aditya lineage was known to spread in many part of the world after the Great Flood. Vikramaditya, for instance, was remembered as a Great King of Magadha about the same time that the Sakas of Central Asia had made their move into the Indian Continent (INDIA:The mystical king Manu). Often identified as the mighty Chandragupta of the Gupta Empire, Vikramaditya was the legendary Indian king who fought off the control of the Sakas in Gangetic India. According to Indian tradition, it was his exploit that caused the decline of the Saka clans in the wake of building the Indian Cakravatin Empire. The emergence of the mighty Gupta Empire at the beginning of the fifth century and the campaign of Chandragupta II against the Koshan, on the other hand, caused scholars to misidentify him as Vikramaditya. Our finding show instead that Vikramaditya was a Nanda. As a direct descendant of the king Uroja who was consecrated as the Sumerian Sun God Utu, the Nanda was known to be the real spreader of the Sun (or Man) Culture of King Samanta. As we had argued, Chandragupta II was a Ksatryas of the Mauryan lineage and was himself a Sakan member of the Soma Dynasty, but received his Sun ancestry from his mother side (The Indianization: The Gupta Empire: The Kamara Legacy of the Gupta Court). We shall identify the King Adityavamsa in the Khmer story of Prah Thong as Chandragupta II, known in Khmer inscriptions as Chandraditya (Champapura: The Indian Arrival: Bhadravarman and the construction of Mi-son). It is important not to be confused between Adityavamsa and Suryavamsa as they were referring to different dynasties descendant of the same Sun ancestry. While the Aditya lineage had its deep root in the East from the very first descendants of king Mahasamanta, the Suryavamsa was on the other hand an Indian lineage that dated back from the Aryanization of Gangetic India. Indian Tradition credited a descendant of king Manu, Ishvaku to be the progenitor of the Surya line of kings while he was ruling over Madhyadesa (the Middle Kingdom). As scholars mistook India as the Middle Kingdom, the Surya' s legacy was often mislabeled as Indian. Evidences show instead that the dynasty was actually originated from Middle East and was better known as Solayman or Solomon. In Western tradition, Solomon was known as the second son of King David who built the first mount's temple of Jerusalem. On the absence of concrete evidences that King Solomon was actually a person, we believe that King Solomon was likely the representation of the second generation of Israelite royal dynasty that had very close relationship with both Assyria and the Roman Empire. When the two lines reemerged in Gangetic India and later moved into Southeast Asia under the Cholan consortium, the confusion of identity occurred. At the beginning of the Indian Cakravatin Empire establishment at Maghadha, evidences show that the Nanda kings of Adityavamsa were Sivaite. In later Cholan development, the Aditya legacy lost itself in the overall Sun Dynasty's consortium. We could explain this phenomenon as the result of some members of the Isralelite Solomon Dynasty making their ways to join the Cholan establishment during the late stage of the Vishnuite consortium of South India. In Southeast Asia, we could check the emergence of the Surya' s tradition through the connection with the lineage of the Cham descendants of both the Sri Vijayan and Cholan Court, known as the Botomsurya Dynasty. Two Angkorian monarchs of this lineage bore respectively the title of Suryavarman I and II and both were known as the builder of Angkor Wat. In close association with the Cholan powerhouse of the Sangum era, we notice that the Nandas were back to their Vishnuite devotion. In the process, some forms of the Sharia Law that was found to be at first widespread in South India, had been also adopted in other Vishnuite communities as well. In the Chao-fu-chish, Chao-Ju-Kua remarked on extreme punishment for any crimes committed. In Champapura, adultery was punished by death and theft by cutting off the fingers and the toes (CJK: Chan-Chong: P. 47). In Cambodia theft was punished by cutting off a hand and a foot and by brandishing the chest (CJK: Chon-la: P. 53). As a Buddhist observer, Chao-Ju-Kua's comments gave us a hint of common misapplication brought by new power elite in adaptation to the world' s trend. In Champapura where Budhhism was already extinct, more evidences show that the Sharia Law was already implemented upon the Cham communities by the new power elite (The Construction of Angkor Wat: The Return to the Cholan Dynasty: The Impact of Tartarization).
THE IMPACT ON KHMERIZATION
Since its debut, the Tartarization created a deep impact on Western Civilization and the rest of the world. Taking the opportunity of the decline of the Meru Establishment at Middle East, the Eclipse God Ashura took over Middle East by storms. To start, we shall assert that the Eclipse God was nothing more than the effect of bad Karma induced by the rivalry between western schools of belief. The prophet zoroaster later went out of his way to consolidate the Idol worshipping practices of polytheism under the sole godship of Ashura. Through Zoroastranism, the Tartarization took on its course of massive conquest over the world. Our study would be based on the same factors that were eventually the early contributor to the Meru Culture at Middle East but, trough time and space, became the antagonist of the late Khmer Empire.
The Effect of the God Ashura *
To scientists, the eclipse is just an optical illusion created by the earth, the moon and the sun moving in conjunction to each other. Even though serious study had not been done, a general conception had been made to imply that the eclipse caused no harmful effect to humanity. In the Sumerian cosmology, cosmic illusion was a big part contributing to humanity 's confusion. The Eclipse God is recorded through out ancient history to be much more sinister in causing serious impact during the course of human development. We shall argue that Zoroashter, by promoting the God of Illusion Ashura into becoming the supreme God of the Universe brought upon humanity a new fallacy into the western world. We know from the Shan's folklore that the God Ashura was one of the three divine brothers who were themselves worshipping a higher authority (God) of the spiritual world (The Man Race: The Shan Cosmology: The Three Celestial Brothers). In the early Meru Culture, the Trinity (of God' s effect) was composed of the Sun God, the Moon God and the Eclipse God Sura (or Ashura). According to the Sumerian tradition, the Eclipse God got his momentum from the Red Energy the same as the Moon God Tsin got his power from the Brown energy. Unlike his two brothers who interfere in the physical universe in natural forms, Ashura has no form of his own. His shadowy figure and his main effect could only be detected through the optical illusion of the eclipse. By inflicting darkness on the face of either the moon or the sun, the best that the God Ashura was up to was to take over the credibility of his two siblings and claimed it to be his own. During normal situation, it was just a representation of the harmless rivalry between siblings and the Eclipse God always lose the battle to his two bothers in the end. Along with the start of the Kala yuga, the Red power of the God Ashura intensified and its impact on humanity became tremendous. When the darkness (Asura) takes hold of either the Sun or the Moon (Gods), humanity fell into a deep state of confusion and suffering took places through bad practices. To make the matter worst, there is unlikely that Sura wants to let go of his catch. After Meru moved his culture to Middle East, the situation became apparently out of his control. The first problem started when his new creation started to challenge his rule. Under sway of the female serpent, Adam and Eve consumed the forbidden fruit (of God and Evil) and fell deeply into the darkness. From then on Sura by taking over the Sun God 's credibility, induced confusion and havoc among men. His last straw was to take over the Moon God Jin godship and became worshipped by the Abrahamic religious schools as the sole God of the universe. By creating strain on men' s relationship with God, Satan controlled the world through modern fallacies. In the darkness, modern men lost the sight of the real God and are in constant dilemma of soul searching. With no guiding light at the end of the tunnel, men relied on their instinct to find the way out. While some got their answers, most were lost in the search for the truth. To find consolation, they gave themselves up to current momentum of bad practices by shopping for soul' s salvation through any available mean. In catching up to the trend, religious schools started to adopt incentive measures to attract worshippers. Some schools introduced lesser Gods to suit their need and in the process polytheism got the upper hand. Other schools provided a consolidated packet by consorting the emerging Gods into one. To join in the craze of illusionism, the prophet Zoroaster made the necessary adjustment to accommodate the emergence of Rashu, to his discipline. In western world, the misconception was catastrophic as Conflicts between eminent schools of worshippers erupted when pride and prejudice settled-in to launch their version of God as a universal spiritual solution. After the time that Meru exited the Middle East, Christianity and Islam were formed to supposedly carry on the Abrahamic legacy of the Moon God Jin. They were instead locked in a fighting mode set by the authority figures of both Middle eastern and European nations for their own power-base built through the name of God. To avoid the same delusion, the Sumerian Brahmanism later dropped the god of illusion as one of the Trinities and replaced him with Buddha Gautama, the god of rationality (Civilization: The Development of the Sumerian Culture: The Sky Gods and the Spectrum of Energies). In doing so, they knew that they would suffer the consequence by alienating against Sura. In his prophecy, the Moon God Jin already gave a hint that Jerusalem would suffer next the retaliation of the God Ashura manifesting himself in the form of the antichrist (Notes: The new Jerusalem).
The Trinity *
In Hindu folklore, the Sumerian old concept of the tree siblings had been revised into becoming the Trinity of God 's manifestation. In South India, along side with Brahma and Siva, Vishnu is considered as the third of the tree divinities. Since the battle of Mahabharata, South India became the stronghold of a new cultural development based on the cult of Vishnuism set Krishna. In the new order, the South Indian Hindu schools set Buddha Gautama as another incarnation of Vishnu. In the real practices, Buddha Gautama was simply forgotten while Lord Krishna and Lord Rama took all the limelight of south Indian worshipping houses or ashrams. Even though their credibility was hardly emphasized in Northern India, the two avatars of Vishnu won in fighting off the credibility of Buddhism from its birth place. As we had argued, Theravada Buddhism was conceived by Buddha Gautama in the Gangetic India and made its way to Southeast Asia through the initiative of Buddha Gautama himself. Since the start of the Agkorian Empire, constant fighting between Vishnuite schools of the Tamil countries and Buddhist institutions of Southeast Asia and later of Sri Langka occured as the two cultures clashed head on in their cultural application for social harmony. While Buddhism promoted the equality among men, Vihsnuism strengthened the five casts system that set huanity into into a platform of human inequality. To resolve the conflict, the Angkorian scholars combined the essence of Vishnism and Sivaism into a single symbolic godhead Hariharalaya under the enlightenment of Budhha Gautama. Under the new arrangement, Angkor achieved relatively better result in the forms of cooperation and peace while other parts of the world still had to deal with hot conflicts between orthodox religious schools. In the heart of the Tartarization, the concept of Yin and Yang cosmogony promoted the Yin energy of the Lion (Simha) as equal to that of the Dragon (Meru). By doing so, Meru was set to have the same ranking as Indra who was supposedly one of his creation. In later inclusion, the Phoenix bird that was also a Meru creation was set into the tree divinities in equal setting. In a similar move, Taoism also included Buddhism merely as a branch of its universal discipline. The same as in Vishuism, the inclusion was meant to prevent Buddhism from challenging their man-made cosmology. Needless to say, the arrangement was from the start rejected by Buddhist schools. It is important to note that by evolving from Sivaism, Buddhism had also its own version of Trinity that was based on the Sumerian tradition of cosmic transition of the three cardinal colors. This concept became part of the Sumerian knowledge Book of Life in which the notion of God is only introduced through his effect or manifestation by the Trinity. To prevent the deep confusion induced by the knowledge of "God and Evil", the Buddhist schools omitted the word "God" altogether in their teaching. In the Buddhist cosmology, the Trinity is referred as the effet of a Buddhisatva in the quest of his enlightment. A Buddhisatva starts his Kappa by working with humanity to enhance its spirituality and through his own enlightment, leads merituous human souls to the final ultimate salvation. The Kappa ends with the Buddhisatva attaining the Buddhahood and concluding his mission by saving human souls from the final catastrophic effect of the End Time. Our current Kappa started with King Samanta who, as a Sun God, was the creator of our contemporary Man Culture or Brahmanism. Following his footstep, his descendants continued on the work of enhancing human civilization for the next transition. Their combined essence was deified as the effect of the god of creation Brahma. As the Moon God, Meru enforced morality through the establishment of the Meru Culture or Sivaism. Siva was deitfied as the god of both creation and destruction. The last phase of the spiritual evolution started with the birth of Buddha Gautama who complete his mission by attaining Buddhahood around the last half of the first century BC. Through his enlightenment, Buddha Gautama leads righteous souls into becoming part of the eternity. For that he was seitfied as the god of rationalism and his mission stopped when he himself enter Nirvana. When a disciple asked him about the future of his religion, he gave out a time line in the prophecy for the first half of yuga. For the second half, he replied that the next Buddhisatva named Metreiya would start his early ruling in the mission of maintaining and elevating his religion to the end of the Yuga. After that, Metreiya will start his own kappa to set another cycle of spiritual evolution on his own term. He will become the last of the five Buddhas of our contemporary superkappa to complete his own enlightenment and mission.
The Impact on the Angkorian Empire *
From the start of its time, the Meru Culture had capitalized on the agricultural development and the lack of conflicts to establish the Sumerian Cakravatin Empire at Middle East. The rivalry between Seth and his brother Osiris was the first known crise of humanity that jeopardize the stability of the Meru Middle Eastern establishment. More conflicts committed by the descendants of Adam and Eve brought the Meru Culture to a stand still. As it moved out from Middle Eastern part of the western world, the Sumerian court was no longer the center of its induced western world civilization. At its last stop, Angkor was formed in the attempt to restore back the Meru Culture by warding off rivalry between kingdoms from negative effect of direct competition. To recall back, Angkor was formed to unify broken dynasties descended from Kaundinya and the Nagi Princess in a consortium that stood against Chinese intervention in Southeast Asia. It was apparently the end of the affair with the Han Chinese, but the Tartarization kept incursing not only through China but also through India as well. The Angkorian earliest connection with the Tartaric World that was carried through by India, could be checked out through the pre-Angkorian iconography of the images of Surya. With their short tunics, short boots, and sashes similar to those of Zoroastrians, the Surya images were clearly of Iranian affinity (ISSA: The Second Indianization: Funan: REign of the Indian Chan-dan). Evidences show that they made their ways to Southeast Asia through the Cham court. In the Seventh century we saw a Sakabrahmana arriving from Dekkan and married the daughter of king Isanavarman. Through Khmerization, Angkor became the first Buddhist Cakravatin Empire of Southeast Asia that stood strong against the Tartaric effect of the Koshan empire in both Central Asia and the Indian continent. Still we saw more presence of the Sakabrahmanas to be mentioned in the Angkorian epigraphy through out the Angkorian period. It was happening during the time that fresh influx of Sakabrahmanism had transformed India into becoming once again the seat of the Cholan Empire. After their emergence in South India, evidences also show that the Chola extented itself into Southeast Asia by incursing itself into the Angkorian politic (The Chola: The dynastic Crises: The Conflict between Java and Sri Vijaya). Under a new consortium with the Sailendra, the Chola declared war with the Sri Vijaya. As we shall see, the dynastic feud between the two powerhouses had transformed itself into a destructive war that undermined the well being of the Angkorian Empire. After the war was over, Angkor took no time to rebuild itself up again. With a newly formed consortium between the Sri Vijaya and the Cholan Empires, Angkor rose up to become the real Cakravatin Empire of Southeast Asia. Unfortunately, the Tartaric effect continued on plaguing Angkor as the Cholan clan kept on making contact with South India and the west. Like the Solomon temple fell in Jerusalem under God's wrath, Angkor became next the victim of its own success. Through the Silk Road, Zoroastrinism made its eastern expansion across Central Asia on the same path, but in the opposite direction of the Meru Culture. At the end of its journey, the Tartarization was taking hold of China and continued on its path into the rest of the eastern world making it as the breeding ground of the western culture. Falling under the new wave of Astrianism, they were very much westernized as much as theirs European compatriots. Known as the Cinicization, the next tartaric incursion into Southeast Asia soon started. The last time that China interfered in the politic of Southeast Asia was when the Tang Dynasty conducted a raid into Yunnan to chase out the refugee court of Ko-la-Pang whom we had identified as no other than the Khmer king Rudravarman or one of his immediate descendants. After Angkor was formed, Chinese interference stopped. However, legacies of the Silk Road had been already taking hold of Yunnan. By then, evidences show that more Tartaric leaderships also moved deeper to take control of the Southern Chinese provinces and Yunnan was no longer relevant to China nor to Angkor. In the new development, Yunnan became the dynamic triangular buffering Zone between Central Asia, in addition to theirs past dependency to Angkor and China. The real catastrophic event that plagued Angkor later in the history of the Khmer Empire was actually the effect of another Tartarization direct from Central Asia. Even though Angkor attained its Apoge during the reign of Suryavarman II when the Angkor Wat temple was built, we shall see that the advent of the Mongolian rising would bring Angkor down into its sudden fall.
THE INCURSION OF THE WESTERN TA-TSIN
At the early stage of the Meru Culture that originated from the Kun Lun range of Himalaya, we had seen that Ta-Tsin was located in Manipura and Ta-Tche was extending itself basically from the bay of Bengal to cover up the Malay Archipelago (The Man Race: The Country of Brahmans: The Countries of Brahmans). Now that the Meru Culture had completed its journey around mount Himalaya, Ta-Tche had expanded itself globally and its epicenter Ta-Tsin had been moved farther west. During the time that Chao-Ju-kua compiled his Chu-fan-chi records in 1178, Ta-Tsin became Rome as known to be the next center of modern western civilization. Either by fate or by design, we shall see that the rising of the Roman Empire was contemporary to Angkor and its final interference through the Mongols led to the down fall of the Khmer Empire (The Chola Dynasty: The Diversion: The economic Factor).
The Rising of Constantinoble *
After the Roman Emperor Constantine adopted Christianity as his state religion, Rome expanded itself to cover up most of Western Europe. According to the Chu-fan-chi, Ta-Tsin was at the time referring to Constantinoble that constituted the eastern part of the Roman Empire. Chao-ju-Kua furthermore commented on Ta-Tsin as becoming the New World trade center:
The country of Ta Tsin, also called Li-Kien, is the general mart of the native of the western heaven, the place were the foreign merchants of Ta-Tche assembled.(CJK: Ta-Tsin: P.102)
As we had argued, the Legacy of Ta-Tche in the intercontinental trade between the west and east had been established since the settlement of the Meru Culture in Middle East by the western Kamboja that was confirmed by the next passage of the Chu-fan-chi.
Their king is styled Mo-lo-fu, he rules the city of An-tu. He wears a turban of Silk with gold embroiled characters, and the thrones he sits upon covered by a silk on rugs. (CJK: Ta-Tsin: P.103)
The royal title of "Mo-lo-fu" confirms that he was the western Kambojan king whose tall physical stature was well known of their characteristic trait.
The inhabitants are tall and of a fine bright complexion, some what like the Chinese which is the reason that they called Ta-Tsin. They have keepers of royal records and in writing they used Ho characters. (CJK: Ta-Tsin: P.103)
Chao-Ju-Kua was wrong in associating Ta-Tsin to the physical attribute of the western Kambuja. In fact Ta-Tsin was meant to be the Greater Jin dominion or home of the first generation of Middle Eastern kings descended from Sri Kambu (Kufu). The Ho Character connected the rulers of eastern Constantinoble to the Cain' s ancestry of Crete (The early civilization: The Development of the Sumerian Culture: The Minoan Civilization). All these attributes let us to believe that the Western Kambojan legacy had been resurrected as rulers of the Byzantine Empire through close cooperation with the Roman Empire. In consort with Rome, Ta-Tsin became the epicenter of the western world where Arab merchants came to trade with Europe and the rest of the world, notably India and China. Apparently, trade with India was not complicated since Chao-Ju-Kua already mentioned that it was a dependency of Ta-Tsin.
The country of Tien-Chou is subordinated to the country of Ta-Tsin, so its rulers are all selected by Ta-Tsin. (CJK: Tien-Chou: P.110)
It agrees with modern Indian History that the Gangetic India was ruled all along by the Indo-aryan Kambojan kings. Evidences also show that South India had already been under the cultural interference of Middle East and that the Sharia Law had already been applied through out the Cholan dominion. Needless to say, the tartaric legacy of the new Cholan Empire created a big impact on the newly formed Buddhist consortium of the East. As we had seen, the trade with China through the Southern Sea Route had been facilitated by the Buddhist court of Sri Vijaya. The formation of Angkor, as we had argued, had played important role in pacifying Southeast Asia that enable the opening of the sea route connecting the west to China. During the Buddhist Song Dynasty, the sea-trade had grew into becoming the de-facto international trade channel between the west and the east. Nevertheless, the progress had also its own dark side. Evidences show that the Sri Vijaya had grew more and more dependent on the Ta-Tche consortium and, to the most extend the Arab countries. As Muslim was on the rise to take over Middle Eastern Countries, the Christian Bizantine Empire saw the trade with the east becoming strained through the intermediary of the Muslim countries. A possible solution was to reopen the Silk Road again for the trade with China. By bypassing altogether the Arab Countries, the Silk Road became the next hope for Constantinoble to take on the monopoly in the intercontinental trade with China. To recall back, direct trading with China was once been established during the Tang Dynasty through the Silk Road . Under the initiative of Angkor, the Sea Route was open to provide China with a safe alternate way to trade with the west. After the Tang Dynasty, the Silk Road had been close down by the next generation of Chinese rulers. As the conflict between the Muslim and the Christian worlds grew, the opening of the Silk Road became crucial again to the survival of Constantinoble.
The Gog and Magog Kingdom *
Marco Polo was one among the first European visitors to set foot in China and Mongolia at the last of the thirteenth century. He was different from other western visitors because he left a comprehensive record as witness of his trip. His record, if proved to be genuine, should contain real accounts that only the actual eyewitness to the events could provide. For most of the times, his records were brief but fairly comprehensive enough for the general audience. Nevertheless, scholars however found some of his records controversial, especially what was relating to the customs and the geography of the Mongols controlled territory. His description of China, on the other hand, appears to be farfetched even to Chinese scholars that should know best their country. Beneath all skepticisms, we found the rest of the records to be credible and informative enough as it could be from an eyewitness account. Mostly due to the incompleteness of the accounts, many discrepancies could also be cleared with other known historical data. For instance, his description of Chinese continent to be split into two geographical localities, Cathay and Manji, reflect the last political standing of Central Asia and Chinese continents. Etymologically, Cathay was a derivative of Kadaya (Ka-daya) and in its conjunction with Daya Desa of Parthia was meant to be the country of the Tartars. Cathay at the times was composed of Mongolia and the western countries that, according to the reports, were under the Khans whom Marco Polo had identified as the leader of the tartaric country. Manji was on the other hand referring to Manju, which was China' s proper and was at first ruled by the Song Dynasty (960-1279). During its split from the Southern Song, the northern Song' s territory was wrested by the Kin Dynasty (1115-1234). Emerging from many centuries of obscurity, the Kin dynasty used the tartaric enterprise to wrest the northern part of the Song's territory. It explains later the turnover of the controlled territory to the Khans to make up their own tartaric state. Tradition holds that there was an early attempt among the Mongols proper to form an organized nation (ulus-irgen) while still under the Kin (Notes: The Mongolian warlords). As to their origin, indication shows that the Khans were originated from the Gog ancestry. In his record, Marco Polo confirmed the rise of the Mongols in their quest to powerdom, during which Genzis Khan built the Mongolian Empire from the residue of the Gog Kingdom of Priester John. After its resurrection, the Mongols set sail to conquer the Magog Country (Maha Gog Kingdom). Through this root, Genzis Khan was more likely a Christian and was current to the crusader 's cause. Following the promises of Preaster John to the Pope, Genzis Khan's next mission was to help Constantinoble retrieving back Jerusalem from the Muslim. Nevertheless, his mission to free the Holy Land met with serious resistance and had to put on hold after his death. His next successors concentrated their effort to the east in clearing up the Silk Road. After the Qin Dynasty was subdued, the Silk Road was up for Constantinoble to make the trade with China. Through out the Mongols exploit, we had seen that the Roman Church had sent delegation to the Yuan Court. The mission of the elder Polos to Kublai's Court leads us to believe that the Pope had, along with the Roman Empire, a deep involvement with Christianity expansion to the east. Under the Pope 's initiative, Rome started on resurrecting the Khan (Khaan) legacy of the ancient Cain or Gog legacy that was until now dormant in Central Asia. Coincidentally enough, we see Rome extending its control deeper and deeper into eastern Constantinoble during the early stage of the Mongols uprising. Considering the fact that Marco Polo had already hinted that the Mongols were the same as Gog and Magog, the Pope must to know exactly that the Ezekiel's prophecy was not about the attack on Israel as most Christian believe. Continuing the works of the crusaders, the Pope pushed on freeing Jerusalem from the Muslim, not for the Jews but for the Christians. At the same time, evidences show that it was the Muslims that encouraged the Jews to move back to their birthplace. In contrast to the Christian 's expectation, the Ammagadon that was supposedly carried on by Gog and Magog did not happen at Middle East but instead at Southeast Asia. As prophecized in Ezekiel's prophecy, what was happening next to Angkor during the invasion by the Mongols and its aftermath was supposedly happening to the new Jerusalem. As the prophecy keep unfolding, the Anti Christ would bring the whole world against God's Kingdom.
The Khans and the World Religion *
With no living god insighted, multytheism had already brought chaos in Middle East. Without strong central government, warlords exerted their authority unrestriced. As each school subsisted, only through the protection of military means, warlords became the driving forces of religious believes. Needless to say, holy wars were often regarded as a way to secure self-existence, not to say the least expansion. Under these circumstances, western religious factions survived through the implementation of local laws more or less oppressive than the other. To solve the problem, the prophet Zoroaster launched a new discipline by consolidating all existing godheads under the universal God Ashura. The Sharia Law was then implemented to maintain order and at the same time promoted the new religion. This single God Ashura appeared to be compatible with the God of Abraham that was accepted by most Middle Eastern schools of belief as their legitime god of the Universe. Conceived almost at the same time of Buddhism, Zoroastrianism became since the main antagonist of Buddha Gautama' religion. After its introduction, Zoroastrianisim was making wave accross the world. In Middle East, Religious schools revived their cosmology to fit the new religion and set sail for the world expansion. In India, the infiltration of Zorostrianism resurrected the Cholan legacy of the Sangum era into becoming the next Vishnuite powerhouse. At the same time, Buddhism was being restrained mostly to its birthplace and Southeast Asia. It was Ashoka's descendants that brought Mahayana Buddhism to other parts of the world with much more success. Still the Buddhist expansion to the west was very much limited due to the conservative measure of Zoroastrianism. Under the protectionism of the Sharia law, local rulers were more preoccupying in maintaining their own natural power base than to look for spiritual salvation. From these warlord kings emerged Genzis Khan (1162-1227) to lead the Mongolian tribes into a new era of Tartarization. Nevertheless, Evidences show that the Khans had been open to all religions that were already adopted by their conquered kingdoms and were willing to work out for a better relationship with their court. After the ruler of Armenia, Hethum I placed himself under the Mongol suzerainty in 1244, Khabul Khan (1130-1146) had asked him to join with the Mongols army to free Jerusalem from the Musulmans and restore it to the Christians (ES: Mongol Persia and the House of Hulagu: Expedition of Hulagu to Syria: P. 361). This policy secured the Armenian rulers as defenders against Seljuk or Mameluke Islam and in the process gained support from the Roman Catholic Pope. After Genzis 's death, his Grandson Kublai Khan (1215-1294) continued on his work to extend the Mongolian Empire eastward deep into the Asian continent. We are not sure of what religion Kublai khan was practicing in his early days. From Marco Polo's record, Kublai was quoted to be fond of Idol's worshipping mostly due to the show of magic that the priests could perform in front of him. Marco Polo also noticed that Christian and Muslim were practiced alongside with Idol's worshipping, which was consistent with the fact that Zoroastranism had already took hold of Central Asia. In farther east, Buddhism and Taoism were also seen practicing along side each other. Their rivalry soon got the attention of the Mongolian Khan who decided to resolve it by setting up a debate between the two contestants. It is said that the outcome had affected deeply the next Great Khan 's religious belief. Used to be fond of Idol's worshipping, Kublai Khan later rejected Daoist's claim to hold Buddhism under its discipline and had favored Buddhism ever since (ES: Kublai and the Mongol Dynasty of China: Religious policy of Kublai and his Successor, Buddhism). Under his rule, Tibetain Buddhist community took on the leadership role to become the center of Mahayana Buddhism of Central Asia. Kublai's Chief assistant in the domain of Buddhism was the nephew and successor of the celebrated Sa-Kya Pandita, abbot of the monastery of Sa-kya in the province of Tsang. The Tibetan Lama whose name was Phags-pa was annointed to be Kublai's cultural adviser. Under his initiative, the Tibetan Buddhism became the Mongolian prime religion that stayed still until today (ES: Kublai and the Mongol Dynasty of China: Religious policy of Kublai and his Successor, Buddhism). In a land where religious factions fought for subsistence, the young Tibetan Lama had proved himself to be an efficient advocate for the defense of Buddhism. To resolve conflict between Taoism and Buddhism once for all, Kublai had called on a conference at Shangtuho at which famous, disputation, of Buddhist doctrine was expounded by Na-mo, who had already debated in the presence of Mongka. In the debate of 1255, they convicted the Taoists of spreading apocryphal tales that distorted the history of Buddhist origins and made Buddhism appear as a mere satellite of Taoism. After the verdict, Kublai issued edicts ordering the burning of suspect works, and compelled the Taoist to hand back the monasteries that they had taken from the Buddhist (edicts of 1258, 1261, 1280, and 1281). Converted to Buddhism, the next Khans lost most of their ancestor' s aggressivity and with their new devotion transformed China into a Buddhist state again. Nevertheless, it was too late for Angkor to resuscitate back its cakravatin establishment.

Reference:
  1. ISSA: The Indianized States of Southeast Asia, by G. Coedes
  2. MARCO:The Advanture of Marco Polo, Edited by Richard J. Walsh
  3. TIBET: The Tibetan Empire in Central Asia, by Christopher I. Beckwith
  4. ES:The Empire of the Steppes/ A history of Central Asia, by Rene Grousset, translated by Naomi Welfort
  5. HCA: The Heritage of Central Asia From Antiquity to the Turkish Expansion, By Richard N. Frye
  6. TXI:A Guide to Taxila, by Sir John Marshall
  7. NCHAO: Histoire particuliere du Nan-tchao, by Yang Chen, Translated by Camille Sainson
Notes:
  1. Chronology
    1162-1227: Genzis Khan; 1130-1146: Khabul Khan; 1215-1294: Kublai Khan;
  2. The Western Civilization, The Sumerian God's Life span, The Amazonian, The Brown Energy of Meru, The Dual Notion of God and Evil, The Sea People, the Middle Kingdom, The Mithraist legacies,Marco' s incomplete Record
  3. The Western Civilization
  4. The Sumerian God's Life span
  5. The Amazonian
  6. The Brown Energy of Meru
    As a descendant of King Samanta, Meru true color was Blue. In the process of building up the Meru World, Siva needed the consortium of the Red Energy to complement on his own. Meru needed to combine force with the Red Energy of his consort to get the Brown energy that he needed in becoming the Moon God Tsin.
  7. The Dual Notion of God and Evil
    In the Western Cosmology, the notion of God and his antagonist the Devil was derived from the rivalry between the three siblings: the Sun God, the Moon God and the Eclipse God Sura. The Sumerian sustained a tradition of rulership according to the manifestation of seven spectrums of energies. Problems arose when their reigning time elapsed and their feuds became more than just a rivalry.
  8. The Birth of European Civilization
    Evidences show that the two cultures were responsible to bring European civilization from hunting gathering life-style to modernization odf today. Why Varuna was more actives in the Eastern Europe through Greece, Mithraism were on the other hand was responsible for the development of Western Europe through Rome.
  9. The Sharia Law
    The Sharia Law was perceived by some religious groups as dictated from God. It was actually disciplinary practices of Middle Eastern rulers during the Kala Yuga. Under the directive of the God Ashura, the practices were compiled into Law. Along with the cult of the leader, tougher measures were used mostly to safeguard the new order.
  10. The second Indianization
    The Cham' s interference in the formation of the Angkorian Empire is indeed noticeable as of Middle Eastern origin. Scholars labeled this new development as the second Indianization (ISSA: The second Indianization). In fact it was nothing more that the effect of Tartarization that passed to Southeast Asia through both Southern and the Gangetic India.
  11. The pre-Angkorian Iconography of the Image of Surya
    The pre-Angkorian iconography of the image of Surya, with their short tunics, short boots and sashes similar to those of the Zoroastrians, is clearly of Iranian inspiration. (ISSA: The second Indianization: P.47)
  12. The Yakkha and the Naga racial classification
    The Yakkhas were actually the remnants of the first spread of the western Kambojas, known to be belonging to the race of Giants. The Nagas were on the other hand the late remnants of the Meru communities after the decline of the Meru Culture. As indicated by the Mahavamsa chroniocle, the Nagas splitted themselves into two clans. The Choladhara Clan still adopted its symbol as a mountain goat. They were in fact composing of the small family of the Nanda (or Skaya) that carried on the Meru and later the Buddhist Culture. The Mahadhara clan that was led by Meruduk adopted the symbol of a serpent with the head of a crocodile. Originated from the Egyptian court, the big family of Naga King included many world rulers of Meru background.
  13. Jambudvipa
    In Buddhist cosmology, Jumbudvipa was the continent that Buddhas dwelled (including Buddha Gautama in the past). Known in the Sumerian folklore as Netherland, its geography included mount Himalaya and Southeast Asia combined. The confusion occurred when Britain took India as its colony and included South India in the world map as part of the same country. Since then, Jumbudvipa was mistakenly known as the Indian continent. South India, as we had argued, was part of Mahabharata and was known as the Underworld in the Sumerian cosmology.
  14. The Sea People
    The presence of the Sea People in Middle East had been attested by the Egyptian depiction during the reign of Ramaseus II. A widespread legend of their political involvement in Mesopotamia might have been dated since the epic battle of Mahabharata when the Paramkambuja army was said to join the Kaurauvas to fight against the Pandavas. Scholars had been attempting to identify them as local seafarer but could not locate their stronghold in Middle East. Our study shows that they were in fact the Sea People of the Mahodhara ream. In close connection with the Sumerian God Mrduk, they were mostly originated from the Malay Archipelago.
  15. The new Jerusalem
    In Christianity, Jerusalem is the place where God dwells that was used to be in Israel. After Meru exited Middle East into the Gangetic India and later into Southeast Asia, Jerusalem was meant to be Cambodia. Thinking that God is still dwelling in Israel, Christians believe that the last occurrence of God's prophecy would happen in Middle East.
  16. The Mongolian warlords
    A Mongol chief named Qaida is said to have distinguished himself by beating the rival Jelair tribe, and to have begun to reckon among his clientele a certain number of families belonging to different tribes. It was his great grandson Qabul, already honored with the royal title of Qabul Khan and, rather posthumously, in the secret history, with the imperial one of Qabul-khagan, who first dare to oppose the powerful Jurchid sovereigns, the Kin rulers, masters of northern China (ES: Jenghiz Khan: First attempt at Unity among the Mongols: P.197).