In the three cities of the Assur, there were many trees of plenty [supermarkets?] where it was possible to get whatever one desired. There were also a great many elephants and horses, and palaces decorated with rare gems. Flying chariots, dazzling as the sun and adorned with rubies [red lights?], were traveling in all directions. Some, like moons, lit up the cities. There were many trees and idyllic gardens, vast reservoirs, ponds, wells, rivers. There were machines to tell the time, playing fields, places of study. All sorts of people, good and bad, populated the cities. Chivalrous and courageous noblemen and learned scholars could be found there.
The Assurs had broad chests and shoulders like bulls. Their hair was black and wavy. They were strong, heroic in battle, skillful in the art of war. Indifferent to the rest of the world, they lived in their cities, faithful to the worship of Shivä. [Shivä Purânä, Rudrä Samhitâ 5. 1. 10–78]
Shivä, the principle of time, which is the measurement of space, is the only god who has the power to destroy. It was therefore to him that the other gods went when they wanted to conquer and annihilate the Assurs and their magnificent cities.
The gods of the Aryans (the barbarian invaders who were trying to take over the territory of the civilized peoples and who had found in the Assurs a formidable enemy) tried to gain Shivä's favor in order to be able to destroy their fortresses. But the god of justice, who is the god of all living beings, could not enter into this quarrel.
"The Assurs," he said, "have done no wrong and are my humble worshipers. I could only destroy them if they forsook me." The Aryan gods then turned to Vishnu (the god who governs civic virtues). Vishnu said to them, "You will not succeed in destroying the three cities without the help of Shivä, the lord of sacrifices." The Aryan gods therefore organized a great sacrifice in Shiva's honor. Thousands of evil spirits (bhûtä[s]), armed with all kinds of weapons, came out of the ritual fire. Some weapons made use of a destructive fire similar to the sun's energy. However, when they attacked the cities of the Assurs, their efforts were futile. Vishnu explained to the gods: "Because they worship Shiva and his emblem, the phallus [the symbol of life], all the desires of the Assurs are realized. It is not possible to conquer them and the Vedic religion is threatened. You must get them to renounce the god who protects them and who alone can reduce them to ashes" (5.3.30–50).
In order to put an end to the virtuous activities of the Assurs, Vishnu devised a plan. He created a strange individual, a perverse being who promulgated a puritan religion. His head was shaved, his clothing dirty. He carried a basket to collect alms and a fly whisk made of a roll of cotton, which he shook continuously. His hands were frail, his face pale and sickly (5.4.1–3).
Unlike all the other ascetics known before this time, who were naked, with unkempt hair and flashing eyes that suggested astonishing magical powers, "this one's head was shaven and he wore a long robe. His eyes had no fire." The bogus sage approached the god and asked him, "What is my name? What must I do?" Vishnu said, "Your name will be Arihat [destroyer of pious people]. You must write a (pseudo-)holy book of 1,600 verses, in everyday language, condemning the castes and the duties of the various ages of life (âshramä[s]). You will be given the power to work a few miracles.... The basis of your teaching will be: heaven and hell exist only in this life; and you will teach this doctrine to the Assurs, so they can be destroyed."
The character then recruited four disciples. Shaven-headed, they proclaimed the heretic cult. They all carried a basket in their hand and covered their mouth with a piece of cloth to prevent them from swallowing insects. Their clothes were unkempt. They spoke little but repeated continuously: "The law that we proclaim is the only truth, the essence of all things." They carried. a small broom to sweep the ground in front of them for fear of crushing living creatures, and they walked cautiously. They were known as the Venerables (pûjyä) (5.4.8–33).
They started to expound the most absurd doctrines. In a world born of sacrifice, where nothing can survive without taking life, they declared: "You must not kill any living creatures." They rejected all the worldly pleasures that draw us close to the gods and claimed that the worship of the phallus, the source of life, was an abomination. They asserted that the individual being does not continue his existence through his progeny but survives death by transferring himself from one body to another by transmigration. The son was therefore no longer the continuation of his father but a stranger incarnated by chance. For this reason the son no longer respected his father nor the father his son.
"These ascetics wandered, begging for their food and murmuring platitudes such as 'Abstinence leads to paradise,' 'Chastity and nonviolence are the highest of the virtues,' and other precepts. Under Vishnu's instructions, the treacherous sage Nâradä had himself initiated into the new cult and took the monks to the gate of the city of the Assurs" (5.4.34).
There they settled down under a tree not far from the town. Nâradä then sought an audience with the king, who welcomed him graciously. Nâradä said to the king, "I have come to inform you of the presence, on the outskirts of town, of a great sage who brings the message of a new religion, superior to any the world has known up until now. You must listen to his teachings and be converted to this doctrine. You must renounce all the ancient rites and the horrors of sacrifices."
The king, inspired by Vishnu and deceived by Nâradä, agreed to follow this advice. He listened to the sermons of the false prophet. He had himself initiated and pledged obedience to the false sage. Most of the valorous Assurs adopted the new religion, (5.4.35–36). They abandoned the rites, sacrifices, and worship of the phallus.
Once he had initiated the king of the Assurs into the rites and obtained the vow of obedience from him, the false sage Arihat taught him his doctine: The universe is eternal. It has no Creator. Creation has no purpose. It evolves, then destroys itself. Every living thing, even a blade of grass, is a god in itself. There are no other gods. The ones we call by the names Brahmâ, Vishnu, and Shivä were only men like us who have been deified. All beings are destroyed when their time comes, whether they are gods or mosquitoes. No body is superior to any other. All eat, make love, sleep, and fear death. It is the same for everyone. All beings are equal; no harm should be done to any living creature. The only virtue is to show the same kindness to all creatures. Nonviolence is the only real virtue.
Heaven and hell are here on earth, nowhere else. Pleasure is heaven, suffering is hell. Sacred texts that recommend sacrifices to the gods are apocryphal.
Therefore, life should be enjoyed for as long as the body is strong; then it should be destroyed (by committing suicide). There is no point in dividing mankind into different castes. They are all men. No one is superior or inferior.
He denied the difference between the virtues of women and the manly virtues. He forbade the revering of gods and rejected the power of rites. All the ancient rites were therefore abandoned in the three cities.
It was thus that the power of the Assurs declined. [5.5.1–60]
It was then that Shivä gave the new gods his word to destroy the cities of the Assurs, who had renounced his worship. But before abandoning his reprobate servants, Shivä demanded that the Aryan gods acknowledge his suzerainty. In this way, the Aryan world acquired in part the heritage of the wisdom of the Assurs.
Shivä demanded that all the gods, like all other living creatures, consider themselves part of a flock of animals of which he was the shepherd. It was as Lord of the Animals (Pashupati), Supreme Lord of the heavenly, human, animal, or vegetable beings, that he agreed to undertake the task of destroying the Assurs. [5.9.13–14]
The god mounted his chariot, drew back his bow, and waited until the three cities lined up close to each other, as happened periodically. [5.10.15]
When the three cities were in line, Shiva launched his most terrible weapon on them, a fiery weapon which in an instant burnt everything, destroying all life. At the time appointed by fate (abhilâsä) he fired his weapon, which shone like a thousand suns a
nd made a horrifying sound. The three cities were reduced to ashes and collapsed into the middle of the four oceans. [5.10.25–28]
The brave Assurs were completely destroyed. Trying to escape, they fell like flies. Some had started a meal, which they never finished. Others died in the arms of their spouses in the act of love. Terror-stricken women ran here and there trying to protect their children who were already dead. The king of the Assurs lamented abandoning Shivä. Everyone cried out before dying: Shivä, why have you forsaken us?
The children and the aged were reduced to ashes. Women were caught off guard in the arms of their lovers, others in their sleep, others while drunk, others in the middle of the sexual act. All were burnt. On waking, some tried to flee amid the confusion, but soon collapsed. Not even the smallest creature, animate or inanimate, escaped the terrible fire which enveloped the three cities. [5. 10.28–40]
Nothing remained of the three cities, and the noble Assur race was completely destroyed.
Seeing this destructive fire as brilliant as many suns, similar to the one which will cause the end of the world, the gods themselves were terrified. [5. 11.8]
The only people saved were a few faithful followers of Shivä who had escaped to the region inhabited by the Ganä [Shivä's companions; that is, the Mahar, or extraplanetary realm]. [5.10.40–44]
These survivors were responsible for preserving in secret certain elements of the knowledge of the Assurs for future civilizations.
The false sage then came and bowed down before Vishnu and said to him: "I corrupted the Assurs as you commanded and stripped them of their power and of Shivä's protection. I have performed an abominable deed. What must I do now?" Vishnu said to him: "Withdraw to the desert and await the arrival of the Kali Yugä (the Age of Conflicts, which will precede a new end of the world). When the age of Kali arrives, you will again spread your message with the help of your disciples, and the disciples of your disciples. So you will spread your teachings among the vain and stupid men of these times and bring them to their downfall, until the final explosion which will bring an end to the human race." [5.11.28–32]
The practice of the new religion had stripped the Assurs of their virtues, virility, courage, and power. Puritanism had made them liars and neurotics. Vegetarianism had reduced their strength. Nonviolence had made them faint-hearted and had extinguished their courage.
In addition they had renounced the cult of Shivä and the phallus, the source of life, as well as Dharma, the law that governs creation and assigns each person duties according to his nature.
In the meantime, the new gods had been forced to recognize the preeminence of Shivä and accept the legacy of the knowledge of the Assurs. But they did this reluctantly, as it hurt their pride.
Shivä, among the Aryans of India, like his counterpart among the Greek Aryans, Dionysos, was always to remain the supreme god, and yet be cursed.
Aryan peoples have everywhere adopted the moralistic religions, born of Arihat, which mark the end of the Kali Yugä. The wisdom of the Assurs, linked with Shaivism, has survived, however, like the Shivä cult itself, but secretly, in an esoteric and initiatory tradition. The history of the three cities represents the end, with the aid of extremely powerful weapons, of a highly technologically advanced civilization. Is it the recollection of a distant past or a premonition of the future? Perhaps both. What is important and concerns us about this story is what it teaches us: that is, that it was a change in religious, social, and moral concepts which caused the decline of the Assurs. The worship of the phallus, symbol of the principle of life, the practice of Tantric Yogä, and the quest for an understanding of cosmic realities and the natural order were replaced by sentimental and negative notions, abstinence, puritanism, nonviolence, equality, and the like. The present times give us a disturbing image of this. It is a strange pride that motivates man to try to replace the divine order, the natural order, with a human order, which opposes so-called moral virtues to the magic of rites and sacrifices, and disregards the power obtainable through the practice of Yogä. This attitude, which leads to a negation of the order of the world, can only result in disaster. We can see that in almost all the problems that affect today's society, facing reality is avoided. Even scientific works, impartial in principle, do not dare to mention realities that conflict with the ideologies born of Arihat's teachings.
PART SIX
FORESTALLING THE END
1
Predictions
Precursory Signs
THE PERIOD PRECEDING THE CATACLYSM THAT MUST destroy the present species of humans is marked by disorders that are portents of the end. As was the case with the Assurs, Shivä can only destroy societies that have deviated from their role, that have transgressed the natural law. According to the theory of cycles that governs the evolution of the world, we are today drawing near to the end of the Kali Yugä, the age of conflicts, wars, genocides, corruption, abnormal social and philosophical systems, and the pernicious development of knowledge which falls into irresponsible hands. Races and castes mix. Everything is tending toward a leveling, and this equalizing, in every sphere, is the prelude to death. At the end of the Kali Yugä this process accelerates. The phenomenon of acceleration is one of the signs of the approaching catastrophe. The Purânä(s) describe the signs that characterize the last period, the twilight of the Kali Yugä.
According to the Lingä Purânä:
It is the lowest instincts that spur the men of the Kali Yugä on. They prefer to choose false ideas. They do not hesitate to persecute sages. Desire torments them. Slovenliness, illness, hunger, and fear spread. There will be severe droughts. The different regions of countries will be in conflict with each other.
The sacred books are no longer respected. Men will be without morals, irritable and sectarian. In the age of Kali false doctrines and misleading writings spread. People are afraid because they neglect the rules taught by the sages and no longer carry out the rites correctly.
Many will perish. The number of princes and farmers gradually declines. The working classes want to claim regal power and share the knowledge, meals, and beds of the ancient princes. Most of the new leaders are of working-class origin. They will hunt down the priests and upholders of knowledge.
Fetuses will be killed in the stomachs of their mothers and heroes will be assassinated. The Shudrä will claim to behave like Brahmans and the priests like laborers.
Thieves will become kings, and kings will be the thieves.
Women who have relationships with several men will be numerous.
Everywhere the stability and balance of the four classes of society and the four ages of life will disappear. The earth will produce plenty in some places and too little in others.
Rulers will confiscate property and use it badly. They will cease to protect the people.
Base men who have gained a certain amount of learning (without having the virtues necessary for its use) will be esteemed as sages.
Men who do not possess the virtues of warriors will become kings. Scholars will be in the service of mediocre, conceited, and malevolent men.
Priests will degrade themselves by selling the sacraments.
There will be many displaced persons, wandering from one country to another.
The number of men will decrease, while that of women will increase.
Predatory animals will be more violent. The number of cows will diminish. Men of integrity will cease to play an active role.
Ready-cooked food will be on sale.
The sacred books will be sold on street corners. Young girls will do trade in their virginity. The god of the clouds will be inconsistent in the distribution of the rains. Shopkeepers will run dishonest businesses. They will be surrounded by pretentious, false philosophers. There will be many beggars and unemployed people. Everyone will use hard and vulgar language. No one will be able to trust anyone else. People will be envious. No one will want to return a favor. The degredation of virtues and the censorship of hypocritical
and moralizing puritans characterize the period of the end of the Kali Yugä. There will no longer be any kings. Wealth and harvests will decrease. Groups of bandits will organize in towns and in the country. Water will be lacking and fruit scarce. Thieves will be numerous. Rapes will be frequent. Many people will be treacherous, lustful, base, and foolhardy. They will have disheveled hair. There will be many children born whose life expectancy is no more than sixteen years. Adventurers will take on the appearance of monks with shaven heads, orange clothing, and rosary beads around their necks. Wheat supplies will be stolen. Thieves will steal from thieves. People will become inactive, lethargic, and purposeless. Illness, rats, and noxious substances will plague them. People suffering from hunger and fear will take refuge in "underground shelters" (kaushikä).
People who live for a hundred years will be few. The sacred texts will be adulterated. Rites will be neglected. Vagabonds will be numerous in every country.
Heretics will rebel against the principle of the four castes and the four periods of life. Unqualified people will pass as experts in matters of morals and religion.
People will massacre women, children, cows, and one another. [Lingä Purânä, chap. 40]
According to the Vishnu Purânä:
The people of the Kali Yugä will claim to be unaware of the differences between the races and of the sacred nature of marriage (which ensures the continuity of a race), the relationship between teacher and pupil, and the importance of rites. During the Kali Yugä, people of all origins will marry girls from any race. Women will become independent and seek handsome males. They will adorn themselves with extravagant hairstyles and will leave a husband with no money for a rich man.
They will be thin, greedy, and slaves of pleasure. They will produce too many children but will be given little respect. Taking an interest only in themselves, they will be egotistical. Their words will be false and deceitful.
While the Gods Play Page 19
