THE BEGINNINGS OF THE SIXTH ROOT RACE
693. IT was discovered that these gorgeous Temple services do not represent what will be the ordinary worship of the world at that period, but that they will take place among a certain community of persons living apart from the rest of the world; and but little further research was necessary to show us that this is the very same community, the foundation of which had formed the basis of the vision shown so long ago to King Ashoka. This community is in fact the segregation made by the Manu of the sixth Root Race; but instead of carrying it away into remote desert places inaccessible to the rest of the world-- as did the Manu of the fifth Root Race-- our Manu plants it in the midst of a populous country, and preserves it from admixture with earlier races by a moral boundary only. Just as the material for the fifth Root Race had to be taken from the fifth sub-race of the Atlantean stock, so the material bodies from which the sixth Root Race is to be developed are to be selected from the sixth sub-race of our present Aryan Race. It is therefore perfectly natural that this community should be established, as it was found to be, on the great continent of North America, where even already steps are being taken towards the development of the sixth sub-race. Equally natural is it that the part of that continent chosen should be that which in scenery and climate approaches most nearly to our ideal of Paradise, that is to say, Lower California. It is found that the date of the events portrayed in the vision of King Ashoka-- the actual founding of the community-- is almost exactly seven hundred years from the present time; but the pictures shown by the Deva (and those revealed by the investigations which sprang from them) belong to a period about one hundred and fifty years later, when the community is already thoroughly established and fully self-reliant.
694. FOUNDING THE COMMUNITY
695. The plan is this. From the Theosophical Society as it is now, and as it will be in the centuries to come, the Manu and the High-Priest of the coming Race-- our Mars and Mercury-- select such people as are thoroughly in earnest and devoted to Their service, and offer to them the opportunity of becoming Their assistants in this great work. It is not to be denied that the work will be arduous, and that it will require the utmost sacrifice on the part of those who are privileged to share in it .
696. The LOGOS, before He called into existence this part of His system, had in His mind a detailed plan of what He intended to do with it-- to what level each Race in each Round should attain, and in what particulars it must differ from its predecessors. The whole of His mighty thought-form exists even now upon the plane of the Divine Mind; and when a Manu is appointed to take charge of a Root Race, His first proceeding is to materialise this thought-form down to some plane where He can have it at hand for ready reference. His task is then to take from the existing world such men as most nearly resemble this type, to draw them apart from the rest, and gradually to develop in them, so far as may be, the qualities which are to be specially characteristic of the new Race.
697. When He has carried this process as far as He thinks possible with the material ready to His hand, He will Himself incarnate in the segregated group. Since He has long ago exhausted all hindering karma, He is perfectly free to mould all His vehicles, causal, mental and astral, exactly to the copy set before Him by the LOGOS. No doubt He can also exercise a great influence even upon His physical vehicle, though He must owe that to parents who, after all, belong still to the fifth Root Race, even though themselves specialised to a large extent.
698. Only those bodies which are physically descended in a direct line from Him constitute the new Root Race; and since He in His turn must obviously marry into the old fifth Root Race, it is clear that the type will not be absolutely pure. For the first generation His children must also take to themselves partners from the old Race, though only within the limits of the segregated group; but after that generation there is no further admixture of the older blood, intermarriage outside of the newly constituted family being absolutely forbidden. Later on, the Manu Himself will re-incarnate, probably as His own great-grandchild, and so will further purify the Race, and all the while He will never relax His efforts to mould all their vehicles, now including even the physical, into closer and closer resemblance to the model given to Him by the LOGOS.
699. GATHERING THE MEMBERS
700. In order that this work of special moulding should be done as quickly and as completely as possible, it is eminently necessary that all the egos incarnating in these new vehicles should themselves fully understand what is being done, and be utterly devoted to the work. Therefore the Manu gathers round Him for this purpose a large number of His pupils and helpers, and puts them into the bodies which He Himself provides, the arrangement being that they shall wholly dedicate themselves to this task, taking up a new body as soon as they find it necessary to lay aside the old one. Therefore, as we have said, exceedingly arduous labour will be involved for those who become His assistants; they must take birth again and again without the usual interval on other planes; and further, every one of this unbroken string of physical lives must be absolutely unselfish-- must be entirely consecrated to the interests of the new Race without the slightest thought of self or of personal interest. In fact, the man who undertakes this must live not for himself but for the Race, and this for century after century.
701. This is no light burden to assume; but on the other side of the account it must be said that those who undertake it will inevitably make abnormally rapid progress, and will have not only the glory of taking a leading part in the evolution of humanity, but also the inestimable privilege of working through many lives under the immediate physical direction of the Masters whom they love so dearly. And those who have already been so blest as to taste the sweetness of Their presence know well that in that presence no labour seems arduous, no obstacles seem insurmountable; rather all difficulties vanish, and we look back in wonder at the stumbles of yesterday, finding it impossible to comprehend how we could have felt discouraged or despairing. The feeling is exactly that which the Apostle so well expressed when he said: “I can do all things through Christ which strengtheneth me.”
702. ENTERING THE ESTATE
703. When the time draws near which in His judgment is the most suitable for the actual founding of the Race, He will see to it that all these disciples whom He has selected shall take birth in that sixth sub-race. When they have all attained maturity He (or they jointly) will purchase a large estate in a convenient spot, and all will journey thither and commence their new life as a community. It was this scene of the taking possession of the estate which was shown to King Ashoka, and the particular spot at which the two Masters were seen to meet is one near the boundary of the estate. They then lead their followers to the central site which has already been selected for the principal city of the community, and there they take possession of the dwellings which have been previously prepared for them. For, long before this, the Manu and His immediate lieutenants have supervised the erection of a magnificent group of buildings in preparation for this occasion-- a great central Temple or cathedral, vast buildings arranged as libraries, museums and council-halls, and, surrounding these, perhaps some four hundred dwelling-houses, each standing in the midst of its own plot of ground. Though differing much in style and detail, these houses are all built according to a certain general plan which shall be described later.
704. All this work has been done by ordinary labourers working under a contractor-- a large body of men, many of whom are brought from a distance; and they are highly paid in order to ensure that the work shall be of the best. A great deal of complicated machinery is required for the work of the colony, and in their early days men from without are employed to manage this and to instruct the colonists in its use; but in a few years the colonists learn how to make and repair everything that is necessary for their well-being, and so they are able to dispense with outside help. Even within the first generation the colony becomes self-supporting, and after this no labour is imported from outside. A vast amount of money is expended in establishing the colony and bringing it into working order, but when once it is firmly established it is entirely self-supporting and independent of the outer world. The community does not, however, lose touch with the rest of the world, for it always takes care to acquaint itself with all new discoveries and inventions, and with any improvements in machinery.
705. CHILDREN OF THE MANU
706. The principal investigations which we made, however, concern a period about one hundred and fifty years later than this, when the community has already enormously increased, and numbers somewhere about a hundred thousand people, all of them direct physical descendants of the Manu, with the exception of a few who have been admitted from the outer world under conditions which shall presently be described. It at first seemed to us improbable that the descendants of one man could in that period amount to so large a number; but such cursory examination as could be made of the intervening period showed that all this had happened quite naturally. When the Manu sees fit to marry, certain of His pupils selected by Him stand ready voluntarily to resign their old bodies as soon as He is able to provide them with new ones. He has twelve children in all; it is noteworthy that He arranges that each shall be born under a special influence-- as astrologers would say-- one under each sign of the Zodiac. All these children grow up in due course, and marry selected children of other members of the community.
707. Every precaution is taken to supply perfectly healthy and suitable surroundings, so that there is no infant mortality, and what we should call quite large families are the rule. At a period of fifty years after the founding of the community one hundred and four grandchildren of the Manu are already living. At eighty years from the commencement, the number of descendants is too great to be readily counted; but taking at random ten out of the hundred and four grandchildren, we find that those ten, by that time, have between them ninety-five children, which gives us a rough estimate of one thousand direct descendants in that generation, not including the original twelve children and one hundred and four grandchildren. Moving on another quarter of a century-- that is to say one hundred and five years from the original founding of the community, we find fully ten thousand direct descendants, and it then becomes clear that in the course of the next forty-five years there is not the slightest difficulty in accounting for fully one hundred thousand.
709. It is now necessary to describe the government and the general conditions of our community, to see what are its methods of education and of worship, and its relation with the outer world. This last appears entirely amicable; the community pays some quite nominal tax for its land to the general government of the country, and in return it is left almost entirely alone, since it makes its own roads and requires no services of any sort from the outside government.
710. It is popularly regarded with great respect; its members are considered as very good and earnest people, though unnecessarily ascetic in certain ways. Visitors from outside sometimes come in parties, just as tourists might in the twentieth century, to admire the Temples and other buildings. They are not in any way hindered, though they are not in any way encouraged. The comment of the visitors generally seems to be along the lines: “Well, it is all very beautiful and interesting, yet I should not like to have to live as they do!”
711. As the members have been separated from the outside world for a century and a half, old family connections have fallen into the background. In a few cases such relationships are still remembered, and occasionally visits are interchanged. There is no restriction whatever upon this; a member of the colony may go and visit a friend outside of it, or may invite a friend quite freely to come and stay with him. The only rule with regard to these matters is that intermarriage between those within the community and those outside is strictly forbidden. Even such visits as have been described are infrequent, for the whole thought of the community is so entirely one-pointed that persons from the outside world are not likely to find its daily life interesting to them.
712. THE SPIRIT OF THE NEW RACE
713. For the one great dominant fact about this community is the spirit which pervades it. Every member of it knows that he is there for a definite purpose, of which he never for a moment loses sight. All have vowed themselves to the service of the Manu for the promotion of the progress of the new Race. All of them definitely mean business; every man has the fullest possible confidence in the wisdom of the Manu, and would never dream of disputing any regulation which He made. We must remember that these people are a selection of a selection. During the intervening centuries many thousands have been attracted by Theosophy, and out of these the most earnest and most thoroughly permeated by these ideas have been chosen. Most of them have recently taken a number of rapid incarnations, bringing through to a large extent their memory, and in all of those incarnations they have known that their lives in the new Race would have to be entirely lives of self-sacrifice for the sake of that Race. They have therefore trained themselves in the putting aside of all personal desires, and there is consequently an exceedingly strong public opinion among them in favour of unselfishness, so that anything like even the slightest manifestation of personality would be considered as a shame and a disgrace.
714. The idea is strongly ingrained that in this selection a glorious opportunity has been offered to them, and that to prove themselves unworthy of it, and in consequence to leave the community for the outer world, would be an indelible stain upon their honour. In addition, the praise of the Manu goes to those who make advancement, who can suggest anything new and useful and assist in the development of the community, and not to anyone who does anything in the least personal. The existence among them of this great force of public opinion practically obviates the necessity of laws in the ordinary sense of the word. The whole community may not inaptly be compared to an army going into battle; if there are any private differences between individual soldiers, for the moment all these are lost in the one thought of perfect co-operation for the purpose of defeating the enemy. If any sort of difference of opinion arises between two members of the community, it is immediately submitted either to the Manu, or to the nearest member of His Council, and no one thinks of disputing the decision which is given.
715. THE MANU AND HIS COUNCIL
716. It will be seen therefore that government in the ordinary sense of the term scarcely exists in this community. The Manu' s ruling is undisputed, and He gathers round Him a Council of about a dozen of the most highly developed of His pupils, some of them already Adepts at the Asekha level, who are also the Heads of departments in the management of affairs, and are constantly making new experiments with a view to increasing the welfare and efficiency of the Race. All members of the Council are sufficiently developed to function freely on all the lower planes, at least up to the level of the causal body; consequently we may think of them as practically in perpetual session-- as constantly consulting, even in the very act of administration.
717. Anything in the nature either of courts of law or a police force does not exist, nor are such things required; for there is naturally no criminality nor violence amongst a body of people so entirely devoted to one object. Clearly, if it were conceivable that any member of the community could offend against the spirit of it, the only punishment which would or could be meted out to him would be expulsion from it; but as that would be to him the end of all his hopes, the utter failure of aspirations cherished through many lives, it is not to be supposed that anyone would run the slightest risk of it.
718. In thinking of the general temper of the people it must also be borne in mind that some degree of psychical perception is practically universal, and that in the case of many it is already quite highly developed; so that all can see for themselves something of the working of the forces with which they have to deal, and the enormously greater advancement of the Manu, the Chief Priest and Their Council is obvious as a definite and indubitable fact, so that all have before their eyes the strongest of reasons for accepting their decisions. In ordinary physical life, even when men have perfect confidence in the wisdom and good will of a ruler, there still remains the doubt that that ruler may be misinformed on certain points, and that for that reason his decisions may not always be in accordance with abstract justice. Here, however, no shadow of such a doubt is possible, since by daily experience it is thoroughly well known that the Manu is practically omniscient as far as the community is concerned, and that it is therefore impossible that any circumstances can escape His observation. Even if His judgment upon any case should be different from what was expected, it would be fully understood by His people that that was not because any circumstances affecting it were unknown to Him, but rather because He was taking into account circumstances unknown tothem.
719. Thus we see that the two types of people which are perpetually causing trouble in ordinary life do not exist in this community-- those who intentionally break laws with the object of gaining something for themselves, and those others who cause disturbance because they fancy themselves wronged or misunderstood. The first class cannot exist here, because only those are admitted to the community who leave self behind and entirely devote themselves to its good; the second class cannot exist here because it is clear to all of them that misunderstanding or injustice is an impossibility. Under conditions such as these the problem of government becomes an easy one.