As December wraps up the year, bringing with it the long nights of winter, a sense of reflection often settles upon us. The world, it seems, is at a crossroads—caught between an age of uncertainty and rapid transformation. In this moment of introspection, one can’t help but think about the cycles of history and how they repeat themselves. In particular, the famous line by W.B. Yeats, “Turning and turning in the widening gyre, the falcon cannot hear the falconer”, from his poem The Second Coming, comes to mind. Written in 1919 amidst the aftermath of World War I, Yeats' words resonate just as powerfully today in our context. The world feels as if it is spiraling out of control, teetering on the brink of chaos, and yet another “Second Coming” seems to be just over the horizon.
However, what if Yeats' prophesied "Second Coming" is something much darker and more hideous rather than the return of Christ? It seems almost prophetic to consider whether this second coming could be that of a "monster"—a force of devastation rather than salvation—given the fear, divisiveness, and environmental ruin that characterize today's globe. Since the current state of the planet reflects many of the characteristics of the Kaliyug, the age of darkness in Hindu mythology, this question becomes even more pertinent as 2024 draws to a close. The sense of impending doom that Yeats' poem conveys is reflected in Kaliyug, which is notorious for its moral deterioration, depravity, and disorder. Instead of seeing a messiah, may we be seeing the birth of a monster?
According to Yeats' writing, the "Second Coming" signifies a period of chaos and anarchy throughout the earth. The image of the "widening gyre," an uncontrollably expanding spiral, represents a world engulfed in chaos with little chance of recovery. Because it can no longer hear the falconer, the falcon represents a loss of authority, a disintegration of order, and a disconnection from higher principles. Yeats believed that this unraveling started with the turmoil of his day, which included the fall of empires, the rise of nationalism, and the aftermath of World War I.
We live in a world that feels somewhat unmanageable today. We seem to be in an uncontrollable spiral due to the increasing climatic disaster, political division, economic inequality, and the breakdown of democratic institutions. While there are many advantages to the quick speed of technology development, there are drawbacks as well, especially with regard to artificial intelligence, disinformation, and monitoring. The future is being shaped by these forces in ways that are hard to understand, let alone manage.
In this instance, Yeats' apocalyptic imagery—where the "centre cannot hold" and "things fall apart"—seems uncannily prophetic. There is a tangible sense of impending catastrophe, and the notion that a "Second Coming" is imminent grows even more urgent.
Four Yugas—the Satya Yuga (the age of truth), Treta Yuga, Dwapara Yuga, and Kaliyug (the age of darkness)—are used to describe the cyclical nature of time in Hindu philosophy. The rise of materialism, injustice, and moral deterioration are characteristics of Kaliyug. Nowadays, people are motivated by self-interest, corruption flourishes, and virtue declines. According to the Bhagavad Gita and other Hindu writings, this is a period of time when vice is weighing the planet down more and more, and the divine must step in to bring everything back into harmony.
Kaliyug paints a picture of decay, much to Yeats' portrayal of a world descending into anarchy. As people turn away from spiritual principles and toward materialism, the cycles of avarice, exploitation, and corruption intensify. In 2024, we observe these same attributes in action. With a small number of people controlling the majority of the world's resources, the wealth gap has widened to previously unheard-of proportions.
The future of our planet is in danger due to environmental degradation, and many countries appear to be heading toward dictatorship. With online hate speech and false information on the rise, technology, which was once a vehicle for advancement, today seems to divide rather than to bring people together.
This deterioration occurs in both people and the systems of the world. People's anxiety about the future is causing them to live in terror more and more. Globally, mental health problems are on the rise, and people frequently feel helpless when faced with obstacles that appear insurmountable. It appears that everything is in place for something or someone to show up that could tip the scales in the direction of complete devastation.
The notion of a "Second Coming" assumes a more unsettling form in this setting. Yeats foresaw that instead of the return of Christ as a savior, the "Second Coming" of our day might be the arrival of a monster—a power that represents Kaliyug's darkness rather than the light of salvation? Yeats' description of this entity, "a vast image out of Spiritus Mundi," conveys the idea that it is a strong, unearthly entity that is unconstrained by concepts of good and evil or human standards. Perhaps rather than being a savior, the poem's "rough beast" that lumbers into Bethlehem to give birth is a sign of something much more sinister.
Given the forces at work in the modern world, this notion of a "monster" is not all that implausible. The emergence of dictatorial governments, companies' unbridled power, and artificial intelligence's expanding ability to influence human behavior all suggest that something terrible is about to happen. The word "monster" doesn't always refer to a real beast; it may also refer to the darker aspects of human nature and the results of our unbridled ambitions. The monster in Yeats' vision might represent the unavoidable results of our collective decisions, just as Kaliyug's destructive energies are a product of human vice.
The Hindu idea of Kaliyug and Yeats' conception of the Second Coming both imply that humanity is at a turning point in history, where the traditional ways of existence are disintegrating and something new—often destructive—will appear. In this way, the Second Coming can symbolize the conclusion of an era and the start of a new one, when the forces of evil gain control before the cycle can start over. After this dark period, there might be a rebirth, but only after a great deal of pain and turmoil, just like the Kaliyug is claimed to be followed by a new Satya Yuga.
Accordingly, the notion of a monster rather than a savior arriving could be seen as an essential catalyst for transformation. Sometimes the only way for new life to arise is to destroy old institutions. It is unclear if this shift will be beneficial, but it is obvious that Kaliyug's forces are present and need to be addressed.
We must face the facts of our current situation as we stand at the intersection of December 2024, gazing to the future. Yeats' picture of a world on the verge of collapse is reflected in the globe's spiraling disorder, which is exacerbated by Kaliyug's difficulties. We cannot determine with certainty whether the Second Coming will be the entrance of a monster or Christ, a rescuer. But one thing is certain: the decisions we make now will influence the future we inherit.
It is a period for introspection and facing the dark forces both inside and outside of ourselves. As time cycles unavoidably revolve, the only way we can expect to prevent the worst of the chaos and possibly even usher in a better era is via communal consciousness, spiritual development, and deliberate action. Until then, we have to be ready for the chance that the monster might be upon us, and the future of the planet will depend on how we react.
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