The Next Human Race

The Global Impact of 21st Century Migration Waves

Introduction

Migration, a phenomenon as old as humanity itself, has taken on new dimensions in the 21st century. The global migration wave of recent years is marked by its unprecedented scale and speed, driven by factors such as economic disparity, political instability, and climate change. This analysis, based on a NY Times briefing on the subject, examines the impacts of this phenomenon on various regions around the world.

The Changing Face of Global Migration

The 21st century has witnessed a significant increase in international migration. According to the United Nations, the number of international migrants worldwide reached 281 million in 2020, more than doubling the figure from the turn of the century. This shift has led to an increasing share of foreign-born population in many countries.

The Driving Forces

The root causes of this migration wave are multifaceted. Economic factors play a significant role, with individuals seeking better opportunities and living conditions. Political upheaval, persecution, and conflict also drive people to cross borders in search of safety. Increasingly, environmental factors, including climate change, are contributing to displacement and migration.

Regional Impacts

Developed Countries

In developed nations, particularly in North America and Western Europe, immigrants often fill crucial roles in the labor market, especially in sectors like healthcare, agriculture, and technology. They contribute to economic growth, innovation, and cultural diversity. However, rapid demographic changes can also strain social services and infrastructure, and in some cases, lead to social tension and political backlash.

Developing Countries

Many developing countries experience ‘brain drain’ as highly skilled professionals emigrate for better opportunities. While remittances sent home by these migrants can support families and local economies, the loss of human capital can hinder long-term development. Moreover, countries that become major transit or destination points for migrants may struggle with integration and providing adequate support for newcomers.

Public Reaction and Policy Responses

Public reactions to increased immigration vary widely, often reflecting economic conditions, cultural attitudes, and political discourse. In some cases, resistance to immigration has fueled nationalist and anti-immigrant sentiments.

Government responses have ranged from tightening border controls and immigration policies to implementing programs to support migrant integration. International cooperation is increasingly recognized as vital for managing migration effectively and humanely.

Conclusion

The global migration wave of the 21st century is reshaping societies around the world. While it presents challenges, it also offers opportunities for economic growth, cultural exchange, and human development. Navigating this complex landscape requires informed, compassionate, and forward-thinking responses at all levels of society.

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Migration in the SDGs

The SDGs’ central reference to migration is made in Target 10.7 to facilitate orderly, safe, regular and responsible migration and mobility of people, including through the implementation of planned and well-managed migration policies, which appears under Goal 10 to reduce inequality within and among countries. Other targets also make direct connections to migration topics, including labour migration (8.7 and 8.8), international student mobility (4.b), human trafficking (5.2, 8.7 and 16.2), remittances (10.c), migration data (17.18) and more.

Migration is also a cross-cutting issue across the 2030 Agenda, relevant to all 17 of the SDGs. Therefore, it is important to go beyond the direct references to migration and to acknowledge and address the mutually supporting relationships between migration and each of the Goals and targets through implementation and monitoring work.

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A Hierarchical Perspective

The work of the Manu

Vaivasvata Manu is the Manu of the fifth root-race. He [Page 42] is the ideal man or thinker, and sets the type for our Aryan race, having presided over its destinies since its inception nearly one hundred thousand years ago. Other Manus have come and gone and His place will be, in the relatively near future, taken by someone else. He will then pass on to other work of a more exalted kind. The Manu, or the prototype of the fourth root-race, works in close co-operation with Him, and has His center of influence in China. He is the second Manu that the fourth root-race has had, having taken the place of the earlier Manu at the time of the final stages of Atlantean destruction. He has remained to foster the development of the race type, and to bring about its final [assimilation]. The periods of office of all the Manus overlap, but there remains no representative of the third root-race upon the globe at this time.

Vaivasvata Manu has His dwelling place in the Himalaya mountains, and has gathered around Him at Shigatse some of those immediately connected with Aryan affairs in India, Europe and America, and those who will later be concerned with the coming sixth root-race. The plans are prepared for ages ahead, centers of energy are formed thousands of years before they will be required, and in the wise fore-knowledge of these Divine Men nothing is left to sudden eventuation, but all moves in ordered cycles and under rule and law, though within karmic limitations.

The work of the Manu is largely concerned with government, with planetary politics, and with the founding, direction, and [assimilation] of racial [archetypes] and forms. To Him is committed the will and purpose of the Planetary Logos. He knows what is the immediate objective for this cycle of evolution over which He has to preside, and His work concerns itself with making that will an accomplished fact. He works in closer co-operation with the building devas than does His Brother, the Christ, for to Him is [Page 43] given the work of … manipulating the forces which move the earth’s crust, of raising and lowering continents, of directing the minds of statesmen everywhere so that [the plan for humanity] will proceed as desired, and conditions be brought about which will produce those needed for the fostering of any particular [racial archetype]. Such a work can now be seen demonstrating in North America and Australia.

Initiation, Human and Solar by Alice A. Bailey

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Commentary: In Theosophy, the term “Manu” is derived from Hindu mythology, where Manus are progenitors of humanity. Their duties involve not only guiding the evolution of humanity but also shaping the physical world itself—raising and lowering continents and influencing the earth’s crust.

The constitution of a human being, according to Theosophy and modern psychology, includes the physical, emotional and mental spheres of action, called “bodies” in Theosophy. The spiritual faculties of human beings are expressed in “develop-mental” stages throughout the history of humanity. These stages are called Root Races. Each stage is focused on the physical, emotional and mental sphere, respectively. In accordance with systems theory, each emergent stage integrates the previous one, as in the evolution of the mineral, vegetable and animal kingdoms.

In Sanskrit, manas means mind, from which the nonsexist word man, the thinker, and Manu, are derived. Therefore, the term Root-Race does not refer to a biological concept of race determining a stage of consciousness, but to stages of human consciousness which primarily determine the psychological characteristics of different epochs in the history of humanity. These epochs are centered on the physical (Lemurian), emotional (Atlantean), or mental (Aryan) spheres of action. Thus, the term “Root Race” is used to refer to specific epochs of civilization. [Note: In the Theosophical literature, the pre-physical races are referred to as Polarian (First), and Hyperborean (Second).]

The Manus are great spiritual teachers and guides overseeing different Root Races or evolutionary stages of humanity. From His retreat in the Himalayas, Vaivasvata Manu has presided over the Fifth Root Race (“Aryan,” meaning of Indo-Iranian origin), setting its archetype. This stage of racial consciousness of humanity began its development around one hundred thousand years ago. He will eventually pass on his duties to a successor and take on more elevated work.

This Fifth Root Race, known as the “Aryan” developmental stage in Theosophy, finds its origins in the ancient land of Aryavarta, which is now known as India. According to Theosophical teachings, most people in the world today originally descended from this region.

It’s essential to underline that these classifications of ‘root races’ are not intended to create a hierarchy of superiority or inferiority among different groups of people. Helena Blavatsky, the founder of Theosophy, emphasized that the true essence of a person lies within their soul, which reincarnates in various races throughout its evolutionary journey. Therefore, any division of humanity into superior and inferior races becomes irrelevant in this context.

It would be ridiculous to think that Michelangelo, Da Vinci, or Raphael are inferior to modern artists because they were born in an earlier epoch. Indeed, they were ahead of their times, as many advanced members of humanity — the One Human Race — are ahead of their times today, in different continents, regardless of the biological circumstance in which they have been born.

The term ‘Aryan’, as used in Victorian times when Blavatsky lived and began the Theosophical Movement, was indeed often synonymous with ‘Indian’. Hence, the reference to “Aryan and other Eastern literatures, religions, and sciences” in the second object of Theosophy could be interpreted as “Indian and other Eastern literatures, religions, and sciences.”

Concurrently, the Manu of the Fourth Root Race, residing in China, has remained to oversee its development and eventual assimilation. This understanding of the ‘root races’ and their evolution offers an intriguing spiritual perspective on human development.

In sum, the quote preceding this commentary presents a view of human evolution as guided by these spiritual beings — the Manus, working in a highly organized way, and planning far in advance — Who shape not only the spiritual and intellectual development of humanity, but also the physical conditions of the world in which this evolution takes place. -JB

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The New Face of America

November 18, 1993 | Vol. 142 No. 21

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Today in our Aryan age and race, we see the vital expression of this fifth ray [mental] energy. When I use the word “race” I deal not with man-made or pseudo-scientific differentiations of nations and races or types. I deal with a state of consciousness which is the Aryan or mental consciousness or state of thinking; this finds its exponents and [Page 594] its “race members” in every nation, without any distinction or omissions. This I would have you carefully remember, for there is no new race in process of appearing, from the territorial angle; there is only a general distribution of those persons who have what have been called the sixth root race characteristics. This state of consciousness will find its expression in people as far apart racially as the Japanese and the American or the [African] and the Russian. It posits an ability to function with clarity upon the mental plane, to collate information, rightly to interpret and relate that information, and to create the needed thoughtforms or concepts for those interpretations.

Excerpt from the book The Rays and the Initiations by Alice A. Bailey.

Later, we shall have a transition period again, analogous to that period wherein kama-manas [emotional-mental] was developed, and we shall then have the entire race expressing a developed synthesis of intellect-intuition, preparatory to that advanced stage which will come at the close of the next root race, the sixth. This takes us to a period ten million years hence, when the intellect will have in its turn slipped below the threshold of consciousness, as did the instinct. It will then work automatically as does man’s instinctual nature, and the race will be intuitive This will really mean that the fifth kingdom in nature will be manifesting on earth, and that the kingdom of God (as the Christian calls it) will have arrived. This will constitute an event of an importance equal to that of the advent of the fourth kingdom, when men made their appearance on earth. This next great race will be governed by the second and fourth rays, thus demonstrating a relation between the fourth root race, the Atlantean, and the sixth root race. In terms of consciousness, this can be expressed as a relation between an astral-emotional development and an intuitional-buddhic development. The final race will be governed by the first, the seventh and the second rays.

Esoteric Psychology (Vol I, p. 357) by Alice A. Bailey.

In the book Agni Yoga, some of the teaching to be given has filtered through but only from the angle of the will aspect. No book has as yet made its appearance which gives in any form whatsoever the “yoga of synthesis”. We have had “bhakti yoga” or union through devotion. Raja Yoga is now receiving emphasis, which is union through the mind. It sounds like a redundancy to speak of union through synthesis, but it is not so. It is union through identification with the whole—not union through realization or through vision. Mark well this distinction, for it holds the secret of the next step for the personalities of the race. The Bhagavad Gita gives us primarily the key to the yoga of devotion. Patanjali teaches us the yoga of the mind. In the Gospel story we have the portrayal of realization, but the key or the secret of identification is still withheld. It lies in the custody of a few in this integrating group of mystics and knowers and will be brought out into manifestation in the furnace of their individual experience and thus given to the world. But the time is not yet. The group must grow in strength and knowledge and in intuitive perception.

A Treatise on White Magic (p. 429) by Alice A. Bailey

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AGNI YOGA:

The Fiery Yoga of SYNTHESIS and the Intuitive Heart

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The only manner in which we can grasp even a small measure of planetary intention is through a study of the great civilisations which have been developed by humanity under impression from the highest spiritual sources on our planet; these have hitherto reached us via the Hierarchy. To these civilisations must be added the cultures which have evolved out of them. This obviously we cannot do, for it would require research into all the known and the unknown historical periods and cycles, plus a consideration of all the evidence—anthropological, architectural and sociological. To this approach to the intent and the purpose of the planetary Logos must be added a consideration of certain crises in the life of mankind which are in the nature of minor initiations to which the planetary Logos has subjected Himself, in the sense that He is the Initiator. Humanity, being the most highly developed evolutionary product upon our planet, reacts to these initiations; they [Page 658] produce world events, and those stupendous points of crisis which (up to date) have worked destructively where the form aspect is concerned, but which have developed into those stages of sensitive unfoldment and progression when the work of the Builders (the second divine aspect) is added to and takes advantage of the liberty or release brought about by the Destroyer (the first aspect). There are always these two phases.

Through the past civilisations and their eventual catastrophic destruction, the planetary Logos has gradually prepared the ground or planetary field for the “planting of the germ of Will”—the nurturing of which is a future part of human destiny. The seven major phases of the unfoldment of the human race (of which our modern Aryan race is the fifth) are in the nature of seven planetary initiations or unfoldments; the word “initiation” is not to be understood in the exact sense in which human initiations are understood and interpreted. Men are initiated into phases of the divine consciousness through applied stimulation, whereby their vehicles evidence readiness; in connection with the planetary Logos, it is He Who initiated a new process in seven phases, preparatory to the expected divine planting. It must be borne in mind that the use of the word “planting” is purely symbolic. Each phase brings the original divine purpose or spiritual project nearer to fruition, and it is for this that Sanat Kumara came into manifestation or incarnation.

The Rays and the Initiations

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