Welcome to the Kali Yuga?

“As the Kaliyuga progresses towards the final conflagration and the life expectancy of man decreases to fifty years, the Doctrine of Shakyamuni will be subject to degeneration, and these conditions will prevail, portending ruin: Householders fill the monasteries and there is fighting before the altar; the temples are used as slaughterhouses; the ascetics of the caves return to the cultivated valleys, and the yogins become traders; thieves own the wealth and cattle; monks become householders while priests and spiritual leaders turn to robbery, brigandage, and thievery. Disorder becomes chaos, turning to panic that rages like wildfire. Corrupt and selfish men become leaders, while abbots turned army officers lead their monks as soldiers, and nuns put their own bastards to death. Sons see their estates and inheritances stolen from them. Mean and vulgar demagogues become local leaders while young girls instruct the young in schools. The belch of the Bon magician resounds in the yogin’s hermitage, and the wealth of the sanctuaries is looted; the scriptures of the Tathagatas, the images of the Buddhas, the sacred icons, the scroll paintings, and the stupas will be desecrated, stolen, and bartered at the market price, their true worth forgotten. The temples will become dungcovered cowsheds and stables.

“When religious duties are forgotten, spirits of darkness that had been controlled by ritual power become unloosed and frenzied and govern the mind of whatever being they possess. Spirits of vindictive power possess the rulers; spirits of egoistic wickedness possess the Mantradharas or magicians; spirits of disease possess the Bon priests; enchanting spirits causing disease possess men; spirits of rebellion and malice possess the children; grasping, quarreling spirits possess the wives; wanton spirits possess the maidens; spirits of depravity possess the nuns; every man, woman, and child in the country becomes possessed by uncontrollable forces of darkness. The signs of these times are new and fantastic modes of dressing. Traditional styles are forgotten; the monks wear fancy robes, and the nuns dress up before a mirror. Every man must carry a sword to protect himself and guard his food from poison. Abbots and teachers poison their pupils’ minds and hearts; the executive and legislature disagree; men become lewd and licentious, unable to restrain themselves; women become unchaste; monks ignore their discipline and moral code; the Mantradharas break their covenant. As the frenzy of malicious, selfish, vindictive, and ruthless spirits grows, paranoid rumor increases, and ornament and clothing fashions change continually.

“Drunkards preach the path to salvation; the advice of sycophants is followed; fraudulent teachers give false initiations; guileful imposters claim psychic powers; loquacity and eloquence pass as wisdom. The arrogant elevate profanity; the proletariat rules the kingdom; kings become paupers; butchers and murderers become leaders of men; unscrupulous self-seekers rise to high position. The masters of the high Tantras stray like dogs in the streets, and their faithless, errant students roam like lions in the jungle. Embodiments of malice and selfishness become revered teachers, while the achievements of tantric adepts become reviled, the guidance of the secret guru execrated, the precepts of the Buddha ignored, and the advice of yogis and sages unsought. Robes become worn by fools and villains while monks wear foreign dress; even murderers wear the sacred robe. Men resort to malicious enchantment, learning mantra for selfish ends; monks prepare poisonous potions for blackmail, extortion, and profit. False doctrines are devised from the Buddha’s word, and the teachers’ interpretations become self-vindications. The valid teachings of Tantra are despised as nonsense. Many treacherous paths, previously uncharted, are followed; many iniquitous practices spread; behavior that was previously anathema is tolerated; ideals are established contrary to tradition; all good customs and habits are rejected, and many despicable innovations corrupt. The wealth of the monasteries is plundered and spent upon gluttony by those under vow. Following errant paths, men become trapped by their own mean actions; the avaricious and spurious protectors of the pure teaching no longer fulfill their functions.

“The celestial order, disrupted, loosens plague, famine, and war to terrorize terrestrial life. The planets run wild, and the stars fall out of their constellations; great burning stars arise, bringing unprecedented disaster. No rain falls in season, but out of season the valleys are flooded. Famine, frost, and hail govern many unproductive years. The rapacious female demons and fierce tanma, unpropitiated and enraged, release diseases, horrible epidemics, and plagues that spread like wildfire, striking men and cattle. Earthquakes bring sudden floods while fire, storms, and tornadoes destroy temples, stupas, and cities in an instant. At this time the Great Stupa itself falls into ruin. During this pall of darkness the Wheel of Dharma at Vajrasana [Bodh Gaya} declines; the storm of war rages in Nepal for many years; India is stricken with famine; the Kathmandu Valley is afflicted with plague; earthquakes decimate the people of Upper Ngari in western Tibet; plague destroys the people of central Tibet; the Kyi Valley district of Lhasa subsides; the peaks of the high Himalayas in the borderland of Mon fall into the valleys. Three strong forts are built on the Five-Peaked Mountain; a retreat is built in the deep gorge of the Bear’s Lair of Mon; two suns rise in Kham to the east; the Chinese emperor dies suddenly; four armies descend on central Tibet from the borders; the Muslim Turks conquer Ngari; the Jang army enters Kham; the Turukha demon army conquers India; the Garlok army shatters the teachings; the Protectors’ Temple, Rasa Trulnang in Lhasa, is threatened; the famous temple of Samye is desecrated; the stupas of Bhutan tilt, and the Wheel of Dharma malfunctions.

“The great monasteries of the country become deserted and the belch of the Bon priest resounds in the quiet hermitages; the wise and simple leaders of the monasteries are poisoned and die off so that the lineal explanations and practices are fragmented or lost; the holders of the lineal traditions meet sudden death. Imposters and frauds confuse the people; the jackal’s howl haunts the land, and emanations of Mara roam throughout Tibet. The silken knot restraining demonic forces in divine bondage is untied, and the cord of faith keeping the human mind harmonious is severed. The golden yoke of the king’s law is broken, and the strength of communal unity is lost; the peoples’ traditions are rejected, and the sea of contentment dries up. Personal morality is forgotten, and the cloak of modesty is thrown away. Virtue is powerless and humiliated, dominated by coarse, immodest, and fearful rulers. Abbots, teachers, and professors become army officers while the ignorant guide religious aspirants, explain the doctrine, and give initiation. Aspirants speak with self-defensive abuse while butchers and maddened elephants lead men. The passes, valleys, and narrow paths are terrorized by shameless brigands. Fearful, lawless, and leaderless, the people fight amongst themselves, each man working selfishly. Tibet becomes corrupt and defiled. These are the conditions prevailing during the Kaliyuga. These are the portents of the destruction of the Great Stupa.”

– from Chapter 4 of The Legend Of The Great Stupa.

 

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