Beginnings of The Sixth Root Race
THE following pages are an attempt to sketch the early beginnings of the sixth Root Race, comparable to the early stage of the fifth Root Race in Arabia. Ere the sixth Race comes to its own, and takes possession of its continent, now rising slowly, fragment after fragment, in the Pacific, many, many thousands of years will have rolled away. North America will have been shattered into pieces, and the western strip on which the first Colony will be settled will have become an easternmost strip of the new continent.
While this little Colony is working at the embryonic stage, the fifth Race will be at its zenith, and all the pomp and glory of the world will be concentrated therein. The colony will be a very poor thing in the eyes of the world, a gathering of cranks, slavishly devoted to their Leader.
Ch. 01 Vision of King Ashoka
THE BEGINNINGS OF THE SIXTH ROOT RACE
THE VISION OF KING ASHOKA
676. SOME twelve years ago the present writers engaged in an examination of some of the earlier lives of Colonel H. S. Olcott. Most members of the Society are aware that in the incarnation preceding this last one he was the great Buddhist King Ashoka; and those who have read a little memorandum upon his previous history (written for an American Convention) will remember that when the end of that life was approaching he had a time of great depression and doubt, to relieve which his Master showed him two remarkable pictures, one of the past and the other of the future. He had been mourning over his failure to realise all of his plans, and his chief doubt had been as to his power to persevere to the end, to retain his link with his Master until the goal should be attained. To dispel this doubt the Master first explained to him by a vision of the past how the connection between them had originally been established long ago in Atlantis, and how the promise had then been given that that link should never be broken; and then, by another vision of the future, He showed Himself as the Manu of the sixth Root Race, and King Ashoka as a lieutenant serving under Him in that high office.
677. The scene was laid in a beautiful park-like country, where flower-covered hills sloped down to a sapphire sea. The Master M. was seen standing surrounded by a small army of pupils and helpers, and even while the fascinated King watched the lovely scene, the Master K. H. entered upon it, followed by His band of disciples. The two Masters embraced, the groups of pupils mingled with joyous greetings, and the wondrous picture faded from before our entranced eyes. But the impression which it left has remained undimmed, and it carries with it a certain knowledge, strange beyond words and full of awe. The sight which we were then using was that of the causal body, and so the egos composing that crowd were clearly distinguishable to our vision. Many of them we instantly recognised; others, not then known to us, we have since met on the physical plane. Strange beyond words, truly, to meet (perhaps on the other side of the world) some member whom physically we have never seen before, and to exchange behind his back the glance which telegraphs our recognition of him-- which says: “Here is yet another who will be with us to the end.”
678. We know also who will not be there; but from that, thank God, we are not called upon to draw any deductions, for we know that large numbers who are not at the inception of the Race will join it later, and also that there are other centres of activity connected with the Master' s work. This particular centre at which we were looking will exist for the special purpose of the foundation of the new Root Race, and therefore will be unique; and only those who have by careful previous self-training fitted themselves to share in its peculiar work can bear a part in it. It is precisely in order that the nature of that work, and the character of the education necessary for it, may be clearly known, that we are permitted to lay before our members this sketch of that future life. That self-training involves supreme self-sacrifice and rigorous self-effacement, as will be made abundantly clear as our story progresses; and it involves complete confidence in the wisdom of the Masters. Many good members of our Society do not yet possess these qualifications, and therefore, however highly developed they may be in other directions, they could not take their place in this particular band of workers; for the labours of the Manu are strenuous, and He has neither time nor force to waste in arguing with recalcitrant assistants who think they know better than He does. The exterior work of this Society will, however, still be going on in those future centuries, and in its enormously extended ramifications there will be room enough for all who are willing to help, even though they may not yet be capable of the total self-effacement which is required of the assistants of the Manu.
679. Nothing that we saw at that time, in that vision shown to the King, gave us any clue either to the date of the event foreseen or to the place where it is to occur, though full information on these points is now in our possession. Then we knew only that the occasion was an important one connected with the founding of the new Race-- indeed, that much was told to King Ashoka; and, knowing as we did the offices which our two revered Masters are to hold in the sixth Root Race, we were easily able to associate the two ideas.
680. So the matter remained until much later, and we had no expectation that any further elucidation of it would be vouchsafed to us. Suddenly, andapparently by the merest accident, the question was re-opened, and an enquiry in a department of the teaching utterly remote from the founding of the sixth Root Race was found to lead straight into the very heart of its history, and to pour a flood of light upon its methods.
681. The remainder of the story is told by the one who was chosen to transmit it.
THE DEVA HELPER
683. I was talking to a group of friends about the passage in the Jnaneshvari which describes the yogi as “hearing and comprehending the language of the Devas,” and trying to explain in what wonderful ecstasies of colour and sound certain orders of the great Angels express themselves, when I was aware of the presence of one of them, who has on several previous occasions been good enough to give me some help in my efforts to understand the mysteries of their glorious existence. Seeing, I suppose, the inadequacy of my attempts at description, he put before me two singularly vivid little pictures, and said to me: “There, describe this to them.”
684. Each of the pictures showed the interior of a great Temple, of architecture unlike any with which I am familiar, and in each a Deva was acting as priest or minister, and leading the devotions of a vast congregation. In one of these the officiant was producing his results entirely by the manipulation of an indescribably splendid display of colours, while in the other case music was the medium through which he on the one hand appealed to the emotions of his congregation, and on the other expressed their aspirations to the Deity. A more detailed description of these Temples and of the methods adopted in them will be given later; for the moment let us pass on to the later investigations of which this was only the starting-point. The Deva who showed these pictures explained that they represented scenes from a future in which Devas would move far more freely among men than they do at present, and would help them not only in their devotions but also in many other ways. Thanking him for his kind assistance, I described the lovely pictures as well as I could to my group, he himself making occasional suggestions.
SEEING THE FUTURE
686. When the meeting was over, in the privacy of my chamber I recalled these pictures with the greatest pleasure, fixed them upon my mind in the minutest detail, and endeavoured to discover how far it was possible to see in connection with them other surrounding circumstances. To my great delight, I found that this was perfectly possible-- that I could, by an effort, extend my vision from the Temples to the town and country surrounding them, and could in this way see and describe in detail this life of the future. This naturally raises a host of questions as to the type of clairvoyance by which the future is thus foreseen, the extent to which such future may be thought of as fore-ordained, and how far, if at all, what is seen is modifiable by the wills of those who are observed as actors in the drama; for if all is already arranged, and they cannot change it, are we not once more face to face with the wearisome theory of predestination? I am no more competent to settle satisfactorily the question of free will and predestination than any of the thousands of people who have written upon it, but at least I can bear testimony to one undoubted fact-- that there is a plane from which the past, the present, and the future have lost their relative characteristics, and each is as actually and absolutely present in consciousness as the others.
687. I have in many cases examined the records of the past, and have more than once described how utterly real and living those records are to the investigator. He is simply living in the scene, and he can train himself to look upon it from the outside merely as a spectator, or to identify his consciousness for the time with that of some person who is taking part in that scene, and so have the great advantage of contemporary opinion on the subject under review. I can only say that in this, the first long and connected vision of the future which I have undertaken, the experience was precisely similar; that this future also was in every way as actual, as vividly present, as any of those scenes of the past, or as the room in which I sit as I write; that in this case also precisely the same two possibilities existed-- that of looking on the whole thing as a spectator, or of identifying oneself with the consciousness of one who was living in it, and thereby realising exactly what were his motives and how life appeared to him.
688. As, during part of the investigation, I happened to have present with me in the physical body one of those whom I clearly saw taking part in that community of the future, I made some special effort to see how far it may be possible for that ego, by action in the intervening centuries, to prevent himself from taking part in that movement or to modify his attitude with regard to it. It seemed clear to me, after repeated and most careful examination, that he can not avoid or appreciably modify this destiny which lies before him; but the reason that he cannot do this is that the Monad above him, the very Spirit within him, acting through the as yet undeveloped part of himself as an ego, has already determined upon this, and set in motion the causes which must inevitably produce it. The ego has unquestionably a large amount of freedom in these intervening centuries. He can move aside from the path marked out for him to this side or to that; he can hurry his progress along it or delay it; but yet the inexorable compelling power (which is still at the same time his truest Self) will not permit such absolute and final divergence from it as might cause him to lose the opportunity which lies before him. The Will of the true man is already set, and that Will will certainly prevail.
689. I know very well the exceeding difficulty of thought upon this subject, and I am not in the least presuming to propound any new solution for it; I am simply offering a contribution to the study of the subject in the shape of a piece of testimony. Let it be sufficient for the moment to state that I for my part know this to be an accurate picture of what will inevitably happen; and, knowing that, I put it thus before our readers as a matter which I think will be of deep interest to them and a great encouragement to those who find themselves able to accept it; while at the same time I have not the slightest wish to press it upon the notice of those who have not as yet acquired the certainty that it is possible to foresee the distant future even in the minutest detail.
690. C. W. L.
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