The Tartarization

Project: The Tartarization
Author: Lem Chuck Moth

Started date: September/01/2011
Last updated: December/30/2017
All right reserved.
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.

What makes the difference between the West and the East is nether about the geographical separation between the two regions, nor about theirs demographic diversion. It was actually how the Meru Culture was transplanted around the world that created the racial difference between the two worlds. At its debut, the core of the Meru (Jin) Culture started at the east of mount Himalayas and made its way to Middle East where it was developed into a full blown Moon or western culture. Schools of religious discipline were formed to sustain its core concept and started to diverge through bad practices. As predicted, confusion and subsequently chaos became eminent during the high of the Kalayuga. Under the weight of its success, 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, the Meru's culture completed its transition around the mount Himalayas to conclude its final worldwide expansion. At Gangetic India, Hinduism was conceived and set into the mainstream of Indian religious practice in a process that scholars called the Arianization (The Indianization: The Arianization of the Gangetic India: The Vedic Origin). Of its final development, the transition to Buddhism was a mean to prepare the whole world for the end of the contemporary humanity's life cycle. Without Meru' s presence, Ur became the center of the western world to be known in Chinese source as Ta-Tsin. Completing its first millennium of development, Ta-Tsin produced two offspring that grew up to become the progenitors of the Western Civilization. Often confused with the Arianization, the Tartarization started its evolution as the effect of the Aryan cultural' s dark side that was going to take whole of humanity during the rest of the Kalayuga. On their-own initiatives, the two Tartaric Culture started their expansion globally and reached Southeast Asia by two different ways. Through the Gangetic India, the new development was classified as the second Indianization, since they had to assimilate themselves first with local Hindu schools of thought and most importantly, with rigorous Buddhist discipline before making their ways into their final destination. Through Central Asia however, they kept their original forms while making theirs way into the Chinese continent. Confucianism submitted to them and at the same time assisted them to intrude their way down into Southeast Asia. Code-named by scholars as the Cinicization, the next Tartarization was actually the works of the Khans. Its clash with the Meru Culture, as we shall see, created adverse effect that brought Southeast Asia into a complete destruction.

The Collision Course
Conforming to the assertion that history repeats itself, the Tartarization had been happening twice already. The first occurrence that brought the European world to civilization was actually the work of the Greek's God Zeus (The Indianization: The Rise of the Guptas: Indrapathpuri Sri Mahanokor). Along with the formation of eastern Europe, the Tai-Yuan (or simply the Yuan) culture had made its way to the Chinese continent resulting in the emergence of the Shang Dynasty taking control of China (The Sakadvipa: The Sakan Nation: The Sakan Mythology). Adverse effect started immediately on the Xiang Dynasty and the native Tian people until the Tchou dynasty emerged to challenge and subdue the Shang court and made a stop to the bad practices. As we had argued, it was the Tchous who brought the Meru Culture from Middle East to Gangetic India where it was developed into a full blown SIvaism (The Nagadvipa: The Hiong-Wang Kingdom: The Tchou Dynasty). 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 Buddhist Center of Southeast Asia. The second occurrence of Tartarization was initiated by the Queen of the West herself who, aking full potential of the Red energy, brought the western culture into becoming the de-facto' s New World Order. In its worldwide expansion, the culture that was invigorated by the prophet Zoroaster forced its way across the Indian continent and finally made its journey into Southeast Asia. The formation of the Cham world that followed the expansion of the Assyrian Empire was made possible through consorting with the Mahodhara Naga King. In China, the Han dynasty destroyed the Hiong-Wang Kingdom and drove the Coladhara Naga Kings down South. Evidences show that while the core of the displaced Cholan Kings joined in the Buddhist consortium to form the Angkorean Empire, a faction of them joined the Cham world to form the Indian Cholan dynasty. At first hostile to the Khmer Court, the powerful dynasty was next to join in with the Angkorean development of Southeast Asia. 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 argued, the new wave of Tartarization that was carried through by the Mongolian (or Yuan) court would bring the Meru Culture into its End Time.

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 YUeh-Shih 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 the tartaric successful drive was mostly due to the dynamic of theirs bad karma that was fueled by the Red Energy. Mostly achieved through military campaigns, Tartarization was the effect of the demonic god Sura during the high of the Kalayuga.

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 after she married 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, but the fact that she was referred as the Queen of the West conveys that she was already an authority figure before they married. It led us to believe that she inherited her title from previous development of the late king Samanta or even of previous Kappa (Xiang-Mai: The Tai Mythology: The Creation Myth of Khun Borom). Later indications pointed out that she revived her heritage with the help received from the remnants of the Sun worshipping Bull religious community of the Rashu Clan (The Book of Genesis: Notes: The Golden Bull). Her title also indicates that her kingdom was located westward of 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. 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 faithful 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 authority. In the Sumerian cosmogony, she challenged Meru' s authority as a living god and took on the role of the contemporary guardian of the Tree of Life. In the book of Genesis, she was depicted as the female serpent that 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 as the Devil itself (Notes: The Dual Notion of God and Evil). During the high of the Kalayuga, 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 Isis brought up the dark side of the Sun Culture (from the eastern world of the past) into becoming the western Culture of the present. 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, she became the new queen of the west who, by extending her conquest into the east, became known as the real contributor to the modern world' s development and its subsequent crisis of today.

The Sakan Culture and the Silk Road
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 places to the east. Along the way, the bad practices that changed the course of Abrahamic religious disciplines set the two offspring as challengers to their own father. The Tartarisation then started its first spread of the Tai-Yuan or Yueh culture over the Central Asian Mien communities (The Sakadvipa: The Birth of the Sakan Nation: 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 vagabond 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 emperor built the first Great wall to stop them from incursing into China. However, the wall did not keep them out for long. 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). Evidences show that the whole process would not been completed successfully without the interference of Zoroastrianism. Also called Mazdaism, the new discipline was 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, Zoroastrianism shared some core concepts and elements with the Vedic based Meru Culture. It was at the time that the God Asura 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 and his ordeal was far to be over during the time that the God Sura was revered 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 (Notes: The Romani Life-Style). The next Tartarization started with the replacement of the Yueh-Shiih by the Hiong-Nu warlord kings and the subsequent change of the steppe' s living condition. 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 places had played important role in the community livelyhood. 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 cohered 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 Asura. Since it was supposed to be a direct intervention from God (Asura), 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 shared discipline of which a new cast system was set for the new world order. 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 heaven ( more precisely of earthly paradise).

The Hiong-Nu and the Anunnaki
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 and left 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 in a global development that set the new wave of Tartarization deep into Central Asia (Champapura: The Cosmogony of Po-Nokor: The Rise of the Yueh-Shih). 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-Shiih 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 warlord-ship. 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 (Notes: The Gypsy Identity). 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. 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. Driven by their commercial activities with the east, they occupied Parthia and Romania became the epicenter of the Yueh (Yuwshi) organization (Notes: Romania and the Yueh-Shih organization). Their clash with the Kambojas was the reason why the Qin (221-206) closed down the Silk route that subsequently contributed to the opening the alternate sea-route through the settlement of the Kambojas of south Asia. The Yueh-Shiih 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 country were also looking for their own opportunity at the sea route business. 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 a big way. 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 development of which the formation of the Han China was just a part of it (Champapura: The cosmogony of the Cham World: The Han Dynasty). The formation of Nokor Khmer stopped altogether the Cham exploitation and subsequently 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 Angkorean control all over Southeast Asia.

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, coping with tartaric incursion became 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, Babylon brought the Lion iconic image to Mesopotamia and after exerting its control over Central Asia, extended its course into the Indian Continent. Theirs displacement from Parthia (Day Desa in Sanskrit) by the Yueh-Shih could be related as the outcome of Kambujan incursion deep into the Gangetic India that extended itself into Southeast Asia (Notes: The second Indianization).

The First Tartarization 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 Chinese continent was subjugated and became part of Anyang, evidences shows that southern feudal rulers 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. The fall of the Shang Dynasty allowed the Tchou to take over China and in a peaceful accord allowed them to co-rule China. The Wu court was subsequently formed by the Tchou to include lover stratum of the Shang Court and continued to rule over Anyang. The global unification occurred 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 Kushan 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 became subject 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 Buddhas (Notes: Jambudvipa and the Buddhahoods). 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 choice 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. 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, it took many centuries later after the death of Buddha for King Ashoka to be born and established Mahayana Buddhism into the steppe. Moreover, his campaign to spread Buddhism to the west was limited. Under the effect of the Kalayuga, the western world's own development by factions of the Abrahamic schools already brought the west into the tall spin of religious conflicts.

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 these circumstances 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 Nandas (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 Ocean 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 family feud between the two Naga courts. As recounted later in the Dvipavamsa chronicle, the uncle and nephew naga kings fought for the jewel throne that could be simply interpreted as a fight to control the world. According to the chronicle, the feud continued on until the intervention of Buddha Gautama to make his peace-making trip 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 next 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 Kushan, 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 Israelite 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 Angkorean 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, the Sharia Law that was found to be at first widespread in South India through Astrianism had been also adopted in other Vishnuite communities as well (Notes: The Sharia Law). 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 hint of the Sharia Law being applied by new power elite in adaptation to the New World Order. In Champapura where Budhhism was already extinct, more evidences show that the practices had been applied by the new power elite of Middle Eastern descend, upon the Cham communities (The Construction of Angkor Wat: The Return to the Cholan Dynasty: The Impact of Tartarization).

At the early stage of the Meru Culture that originated from the Kun-Lun range of Himalayas, we had seen that Ta-Tsin was located in Manipura. It was extending itself basically from the bay of Bengal to cover up the Malay Archipelago (The Man Race: The Spreading of the Himalayan Culture: The Countries of Brahmans). Now that the Meru Culture had completed its journey around mount Himalayas, 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 Constantinople
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 Constantinople 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 its people. 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 physical Character connected the rulers of eastern Constantinople 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 domination. 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. During the Buddhist Sung Dynasty, the sea-trade had grown into becoming the de-facto international trade channel between the west and the east. Unfortunately, the progress had also its own dark side and as the sea-trade was continuing to grow, inevitable setbacks occurred. Evidences show that while the Sri Vijaya had grew more and more dependent on the Arab countries, the Ta-Tche consortium already shifted its epicenter to Middle East. 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 to bypass altogether the Arab Countries was to reopen the Silk Road again for the trade with the east. As the conflict between the Muslim and the Christian worlds grew, the opening of the Silk Road became the only hope for the survival of Constantinople' s venturing with the East. To recall back, direct trading with China through the Silk Road was once established during the Tang Dynasty but was soon strained by the unruly warlords of the steppes. Facing with their repeatitive incursion, the next generation of Chinese rulers decided to close down the channel. Under the initiative of Angkor, the Sea Route was open to provide an alternate way to trade with the west. According to Ma-Tuan-Lin, the Buddhist Sung Dynasty of China found in the Sri Vijaya, a good leadership in managing the sea route for the safe trading with the west.

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 Mongolian 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 skepticism, we found the rest of the records to be credible and informative, as it could be from an eyewitness' s accounts. We found out that many of the discrepancies were mostly due to the incompleteness of the records, which could be cleared by cross-referencing with known historical data of different sources. 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 during the late Sung Dynasty. 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 tartar tribesmen of the steppes. Manji was on the other hand referring to Manju, which was China' s proper and was at the time ruled by the Sung Dynasty (960-1279). Emerging from many centuries of obscurity, the Kin dynasty (1115-1234) used the tartaric enterprise to drive the Sung downsouth, and subsequentlt wrested the northern part of the Song's territory that became later a controlled territory of the Khans. Tradition holds that there was an early attempt among the Mongolian rulers to form an organized nation (ulus-irgen) while they were still under the Kin (Notes: The Mongolian Warlords). 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 Kingdom of Priester John. According to Marco Polo's record, the country was then under the control of Chingis Khan, but still ruled by fmily members of Prieter John. Nevertheless, the country had already been demographically under-changed into becoming the country of Gog and Magog (Tartars) who according to the book of Ezekiel's would be next to play important role in the next temple mount's destruction.
There are two regions in which they exercise dominions. There in our prt of the world are named Gog and Magog, but by the natives Ung and Mongols; ; in each of which there is a distinct race of people. In Ung they are Gog , and in Mongols they are Tartars. (Marc: Chapter LV: p.115).
Christian tradition recounted a promise by Prester John to the Pope, to safeuuard Christianity during crises. Perhaps to honor the promises of Preaster John to the Pope that Genzis Khan's next mission was to help Constantinople retrieving back Jerusalem from the Muslim. Whatever his intention was, he appeared to side himself with the Christian world and that the Pope also was no less please of his support. Through out the Mongolian campaign, 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' s 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 Constantinople during the early stage of the Mongolian 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. Nevertheless, his mission to free the Holy Land met with serious resistance and had to put on hold after Genzis Khan' s death. In contrast to the Christian 's belief, the Ammagadon that was supposedly carried on by Gog and Magog on Jerusalem did not happen at Middle East, but happened instead at Southeast Asia. As the prophecy keeps unfolding, the AntiChrist would be next to bring the whole world against God's Kingdom. What was happening next to Angkor during the invasion by the Mongols and its aftermath was supposedly happening to the New Jerusalem as prophecized in Ezekiel's prophecy.

The Khans and the World Religion
With no living god in-sighted, multi-theism had already brought chaos in Middle East. Without strong central government, warlords exerted their authority unrestricted. As each school subsisted mostly 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, 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 Asura. The Sharia Law was then implemented to maintain order and at the same time promoted the new religion. This single God Asura appeared to be compatible with the God of Abraham that was accepted by most Middle Eastern schools as the legitimate god of the Universe. As expected, Zoroastrianisim was making wave across the world soon after its introduction. In Middle East, Religious schools revived their cosmologies 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 conservatism, 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 Chinese continent. We are not sure of what religious belief, Kublai was practicing in his early rule. However, he was quoted in Marco Polo's record to be fond of Idol's worshipping. By the show of magic, the priests of the latter's school could perform in front of him more miracles than Christian priests could do. Consistent with the fact that Zoroastranism had already took hold of Central Asia, Taoism already flourished in China. Its rivalry with Buddhism soon got the attention of the Mongolian Khan who decided to resolve it by setting up a debate between the two contenders. It is said that the outcome had affected deeply the next Great Khan 's religious belief. After the debate, Kublai 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 into becoming 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 Sakya Pandita, abbot of the monastery of Sakya in the province of Tsang. The Tibetan Lama whose name was Phags-pa was anointed 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.

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 Asura 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 god-ship of Asura. 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 Asura
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 was that the eclipse caused no harmful effect to humanity. In the Sumerian cosmology, the eclipse is recorded through out ancient history to be much more sinister in causing serious impact during the course of human development. The observation caused the Sumerians to be on guard to the Eclipse God Asura who through the Kalayuga ruled supreme through the natural world. By promoting the God of Illusion Asura into becoming the supreme God of the Universe, Zoroashter brought a new calamity into the western world. We know from the Shan's folklore that the God Asura 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 Asura). According to the Sumerian tradition, the Eclipse God got his power 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 theirs natural forms, Asura 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 Asura 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 Asura 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. During the time that Sura is unlikely wants to let go of his catch, suffering would take place through human bad practices. Under the Kala Yuga, the situation became apparently out of Meru's control. Under sway of the female serpent, Adam and Eve consumed the forbidden fruit (of God and Evil) and fell deeply into the darkness of the Eclipse God. After eclipsing the Moon God Jin in the Abrahamic pantheons, Sura proclaimed himself as the sole God of the universe. He then induced confusion and havoc among men and worst yet, created straining relationship between men and God, 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 own instinct to find the way out. While some succeeded to find their ways, 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 offers in the worshipping business. 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 go further in the craze of illusionism, the prophet Zoroaster made the necessary adjustment to accommodate the emergence of Rashu, to his advantage. 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 exit of Meru from 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, Sivaism 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). By alienating against Sura, they knew that they would suffer the consequence through the manifestation of the Red Energy. In his prophecy, the Moon God Jin already hinted that Jerusalem (New Jerusalem to be exact) would suffer next the retaliation of the God Asura manifesting himself in the form of the antichrist to come (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 work of Vishnu incarnated Krishna. In the new order, Vishnuism 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 birthplace. As we had argued, Theravada Buddhism was conceived by Buddha Gautama in the Gangetic India and through the initiative of Buddha Gautama himself, made its way to Southeast Asia. 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 occurred mostly due to their difference in the cultural application for social harmony. While Buddhism promoted the equality among men, Vihsnuism strengthened the five casts system that set humanity into a platform of human inequality (Notes: The secular View of the Cast System). To resolve the conflict, the Angkorean scholars combined the essence of Vishnism and Sivaism into a single symbolic godhead Hariharalaya under the enlightenment of Budhha Gautama. Relatively, the arrangement receiving better result in the form of cooperation and peace would prevail while other parts of the world were already ridden with 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). In this arrangement, Meru was reduced to have the same ranking as Indra who was supposedly one of his creation. To make the matter worst, the Phoenix bird that was also a Meru creation was set into the tree divinities in equal setting in later inclusion. To the dismay of the Buddhist schools, Taoism included Buddhism merely as a branch of its universal discipline, just to prevent Buddhism from challenging their man-made cosmology. 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 forces of the universe. This concept became part of the Sumerian knowledge Book of Life in which the notion of God is introduced through his effect or manifestation in the physical world, rather than his devine presence. To prevent the deep confusion that was induced by the knowledge of "God and Evil", Buddhist schools furthermore omitted the word "God" altogether in their teaching. In the Buddhist cosmology, the Trinity is referred as the effect of a Buddhisatva in the quest of his enlightenment and to lead humanity in the same path. A Buddhisatva starts his Kappa by working with humanity to enhance its spirituality and through his own enlightenment, leads merituous 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 deitfied as the god of rationalism and his mission stopped when he himself attained 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 Humanity
From the start of its time, the Man and later the Meru Culture had capitalized on the agricultural development and the establishment of the Sumerian Cakravatin Empire to lead humanity into its final salvation. The rivalry between Seth and his brother Abel was the first known crises 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 rivalry and competition. It was formed to unify broken dynasties that were descended from Kaundinya and the Nagi Princess in a consortium that was strong enough to stand against Tartaric intervention in Southeast Asia. Apparently, it was the end of the affair with the Han Dynasty that allowed Angkor to be formed on the ground of the fallen Hiong-wang Kingdom. Nevertheless, Angkor's suzerainty would suffer the next Tartarization that kept incursing not only through China but also through India as well. The Angkorean next connection with the Tartaric World could be checked out through the pre-Angkorean 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 of South India. Through Khmerization, Angkor became the first Buddhist Cakravatin Empire of Southeast Asia that stood strong against the tartaric incursion being carried on through both Central Asia and the Indian continent. Still we saw more presence of the Sakabrahmanas to be mentioned in the Angkorean epigraphy through out the Angkorean period. Fresh influx of Middle Eastern high classes transformed India into becoming once again the recipient of the western Culture. After their emergence in South India, evidences show that Zoroastrianism extended itself into Southeast Asia by incursing into the Angkorean politic through its Cholan branch of leadership (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 in a dynastic feud that undermined the well being of the Angkorean 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 courts, 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 the west through South India. Like the Solomon temple fell in Jerusalem under God's wrath, Angkor became next the victim of its own success. It is important to note that this cosmic development at Angkor was not local, but was actually part of the whole world' s Tartarization. In the opposite direction of the Meru Culture, Zoroastrinism made its eastern expansion across Central Asia on the same path. 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 Zoroastrianism, China was very much westernized as much as theirs European compatriots and their next incursion into Southeast Asia were code-named as the Cinicization. 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 or 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 Apogee 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.

Since the Great Flood, Yunnan was the home country of the Kun-Lun people. Known also as the Tians, they moved to the plain to take advantage of the dried land that was available first time after the Great Flood. Left in their environment were the Lua people who through mixture with central Asian stocks split themselves into two groups. With the Miens they were known as the Ai-Lao people who through the Ashoka line of kings became Buddhist. It was the Chinese court who chose among local houses to administer its vassalage depending upon its political background and affinity.

The Tai-Yuan Leadership
Under Tartarization the Moon Culture gave way to its dark side. Also known as the Yuan culture, the Yueh changed the dynamic of migrating pattern of Central Asian nomads. Subjected to the Parthian Empire, the Miens moved to supplant the Jins of the Tian-Shan range. As they moved deeper and deeper into the Himalayan region, they brought the Sino-Tibetan tongue to spread along the way. On the other hand, the existence of the Tai-Yuan locality at the south of Mongolia to stay on the modern map of today, seams to indicate a Tai original Community of which the Tai and Shan' s claim of their Tai-Kadai' s origin. Scholars however fail to find direct link that supports the Tai migration theory to originate from this epicenter of the Tai Culture. As remnant of Tai tribes were numerous among the Viets at the north of Tonkin today, it is possible that Dai-Viets were perceived by their southern neighbors to have the same origin from Tai-Yuan. Lexically, the word "Dai-viet" and "Tai-Yuan" strongly suggest that both were linked to the same Tai ' s legacy. The claim is true due to the fact that both the Tais and Dai-Viets were going to receive a sudden influx of the Tai culture through the infiltration of Yueh leadership. The northern Siam tradition confirm the emergence of the Kao Kings who were likely of Central Asian Yueh stock ruling over both Dai-Viet and Tai tribesmen of Yunnan. This common background is however limited to the high stratum of leadership only and does not extent to support the theory of the ethnic Tai or Yuan Migration as a people from the Tai-Yuan country. In addition, the reference of the "Yuan" identity in many Khmer and Champa inscriptions to the Annamite or Dai-Viet does not refer to the Kinh people who, according to our finding were from Central China ((Prey Nokor: The Han expansion: Annam as a military command post of the Hans). On the same premise, we had also argue that the Tai tribesmen of Yunnan were actually of Lawa stocks under the Tai of Mien-Ta-Tok clan (The Sakadvipa: The Sakan Incursion: King Suvanna Kahamdeng and the Formation of Nararatha). The Advent of King Cuang of Xiang-Mai making his way to invade Yunnan was not an isolated event. As we had argued, it was closely related to the formation of Rajapati by the Angkorean court and to the less extend, the new policy of the Sung Dynasty of China in regard to new Central Asian disturbance in Chinese controlled territory. It appears that the Yuan powerhouses already existed as vassals of the Sung Dynasty long before Zenghis Khan started on his massive campaign. If this assumption is correct, their control might already extended through members of the Ho clans to Yunnan under the neglect watch of the Sung Dynasty. That would explain the fast conquest of Kublai Khan over a vast territory in a rather short conquest. The rise of the Mongols into becoming the next Central Asian powerhouse brought down the Sung into decline. Facing with the Mongol' s massive campaign, the Sung had to retract itself south leaving the north under the control of the Kin Dynasty. Also affected was the Tian-Shan range of northern Indochina that constituted the political buffering with Central Asia, China and Southeast Asia. Under these circumstances, Yunnan became subjected to the Yao migration that would play important supporting role in the next Mongolian incursion. In the business, the Yao or Shan Chinese became well known of their tricks of the trade that was resulting to their economical well off as compared to other local tribesmen. In turn, the prosperity allowed them to influence the economy and the life-styles of the neighboring tribes that were to become the breeding ground of northern Tai cultures. From there, we reaffirm that the people of Yunnan were simply the collection of local indigenous tribesmen mixed with new migrants of Sino-Burman tongue. Already in control of northern Siam countries, Angkor was in the position to secure and make the land route to be beneficial to all parties involved in the business.

  1. ISSA: The Indianized States of Southeast Asia, by G. Coedes
  2. Marc: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
  1. Chronology
    1070-1122: The reign of Rajendra III (Chola); 1113-1145/1150: The reign of Suryavarman II; 1162-1227: Genzis Khan; 1166-1178: The reign of Rajadhiraja II (Chola); 1130-1146: Khabul Khan; 1181-1220: The reign of Jayavarman VII; 1190: The 32 years war started; 1215-1294: Kublai Khan; 1220?-1243: The reign of Indravarman III.
  2. The Sea People, the Middle Kingdom, The Mithraist legacies, Marco' s incomplete Record
  3. The Brown Energy of Meru
    As a descendant of King Samanta, Meru' s true color was Blue. In the process of building up the Physical World, Meru needed the Red Energy to complement on his own. In becoming the Moon God Tsin. Meru needed to combine his color with that of his consort to get the Brown energy as required of our own world.
  4. The Dual Notion of God and Evil
    In the Sumerian cosmology, the notion of God and Evil was derived from the rivalry between the three divine siblings: the Sun God, the Moon God and the Eclipse God Sura. The Sumerian maintained a tradition of rulership according to the manifestation of seven spectrums of energies. Problems arose when their reigning elapsed and their feuds became more than just an innocence rivalry between siblings. The eclipse God Sura was, according to the Smerian schools of thought were most to blame, since his manifestation could only be done trough the dark side of either the Sun or the Moon God during the eclipse.
  5. The Birth of European Civilization
    Evidences show that Varuna and Mithra were responsible to bring European civilization from the hunting-gathering life-style to the modernization of today. While Varuna was more actives in the Eastern Europe through Greece, Mithraism was on the other hand responsible for the development of Western Europe through Rome. During the high of the Bysentime Empire Rome sprout its Roman Culture though out its dependency. The Romani culture, in particular, flourished along side the Silk Road that linked Rome to the East.
  6. The Romani Life-Style/Big>
    Famous for their vagabond life-style, the Romani tribesmen were highly nomadic. They developed a specific culture to suit them in adapting to the market condition's fast changing pace of the Silk Road. In that regard, the Romani identity should not be regarded as people of a specific country (particularly of Romania), but a culture of the Silk Road' s traveling entertainment business of the Roman Empire. Even though they included South Asian in hight numbers, theirs recruits also included other races including Middle Easterners, Europeans as well as the steppe's people themselves.
  7. The Sharia Law
    The Sharia Law was perceived by some religious groups as dictated from God. More study would reveal that this claim is not only wrong, but is also dangerously misleading. Close study would reveal that it was actually a set of disciplinary practices set forth by Middle Eastern rulers during the Kala Yuga that made it way into into a mainstream of religious practices by Zoroastrianism. Along with the cult of the leader, tougher measures were used mostly to protect the caliphate elite. Under the divinity of the God Asura, the practices were compiled into religious laws.
  8. The Gypsy Identity
    In modern European societies, the Gypsys were regarded as of backward civilized communities whose origin was still a mystery. Due to their seemingly vagabond life-style, they were often picked-on and look down upon by modern European government. Due mostly to physical appearance, many speculations so far set their origin from South ASia. Our finding show instead that their nomadic life-style was not originated from South India where migrating was discouraged, if not forbidden by the Hindu practices (The Indianization: The Misconceptions: The Early Indian Connection). In fact, we already suggested that only the Cham aristocrats were seen making their ways across the globe. As their Romanis counterpart, the GYpsys were actually remnant of the Yueh-Shish' S life-style being sprout across the western world after Isis brought the culture to implant in Egypt.
  9. Romania and the Yueh-Shih organization
    The legend of Mount Dragula in Romania is consistent to the Yushi (Luna Eclipse) of the western Moon Culture. Under the Eclipse God Asura, the dragon heritage turned into its dark side. Mount Dracula was particularly famous for his raft measure in military conduct during his lifetime. Folklore moreover portrayed him to be bloodthirsty and had to stay in the dark in maintaining his immortal life. The legend of Mount Dracula stayed to represent the start-up of the Roman era of European civilization that was going to fall completely under the sign of the Phoenician symbol of the beast (Annanuki of the Sumerian folklore, Horus of the Egyptian pantheon, the Eagle of the western Culture). Coincidently enough, Mount Dracula had all the characteristic of the Goddess Kali Kala of the Hindu World.
  10. The Second Indianization
    The Cham' s interference in the formation of the Angkorean Empire is recognizable as of Middle Eastern origin. Scholars labeled this new development as the second Indianization (ISSA: The second Indianization). It was actually the effect of Tartarization that passed to Southeast Asia through both Southern and the Gangetic India.
  11. Jambudvipa and the Buddhahood
    In Buddhist cosmology, Jumbudvipa was the continent that the last four Buddhas (including Buddha Gautama) were born and received enlightenment. Known in the Sumerian folklore as Netherlands, its geography included mount Himalayas 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 should not be part of Fambudvipa.
  12. 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 actually originated from the Malay Archipelago.
  13. The New Jerusalem
    In Christianity, Jerusalem is the place where God dwells and was always considered 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.
  14. 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 who first dare to oppose the powerful Jurchid sovereigns, the Kin rulers who were masters of northern China (ES: Jenghiz Khan: First attempt at Unity among the Mongols: P.197).
  15. The secular View of the Cast System
    By not promoting the Hindu cast system, Buddhism was seen as compatible with secular view that all human beings are born equal. In modern societies, the Cast System is considered backward compatible with the law of jungles that applied to Animal life-style and not to humanity. In fact, Buddhism shared the same dogma of Hinduism that all human beings are not born equal in spirituality. Ranging from evil being to the top candidacy for enlightenment, humans are born individually different. In practice, Buddhism differs itself from Hinduism because of the belief that all creatures (including human beings and Animals), even though are not equal by birth, are born with an equal opportunity to improve their level of spirituality toward Nirvana. In that regard, Buddhism refutes the secular view of natural selection as the only law of humanity's driving force for self-existence.