Commentary on Rule VIII for Disciples and Initiates
Part II of V
Focus for the Third Month of Study on Rule(s) VIII
(Underlining, Bolding and Highlighting, MDR)
The Law of the Supplementary Seven can be worded as follows:
1. The arcane words below will be fully developed as we proceed.
"The Law demands the entrance of that which can effect a change.
The Law demands that right direction should then guide the entering forces.
The Law demands that the changes thus effected remove the form, bring quality to light and lay the emphasis upon life.
[Page 152]
The Law demands that this is brought about by the One, working through the Three, energising the Seven and creating the straight line from there to here, and ending in a point which ignores the Three."
2. The Law of the Supplementary Seven is here given, though not yet interpreted. In essence it might be said that this law deals with the abstraction of the seven into the One, and, conversely, with the use of the seven by the One.
3. Let us, however, allow these four phrases to percolate into our consciousness as we read what Master DK has to say about a number of preliminary matters.
4. In fact, He does not enter into a direct interpretation of these four phrases until the very end of the chapter on Rule VIII, so we shall have to discuss a number of other things first.
When, the rule goes on, this is understood and applied, then four things happen:
5. Immediately below are listed four happenings or consequences (really requirements) which follow once it is realized that the three septenates (the lesser seven, the greater seven and the planetary seven) are realized as “one great whole” and the Law of the Supplementary Seven is understood (and, presumably, somewhat applied).
1. The group must understand the nature of the Three.
2. The nature of the One must be grasped and comprehended.
3. The group must work through the medium of the united breath.
4. The group must attain a unified rhythm.
6. For immediate clarification of these four happenings or developments, please reference R&I 161.
7. We are given a fourfold Rule which has four developments or consequences which follow upon group understanding of the Law of the Supplementary Seven and the realization of the wholeness of the three septenates. DK does not yet discuss the meaning of His four preliminary statements on the Rule itself. The four happenings or consequences (immediately above) are perhaps easier to understand.
8. These four happenings or consequences of understanding the law will be discussed before a direct analysis of the four statements by means of which DK ‘worded’ the Law of the Supplementary Seven.
9. These four results are directly related to the following sentences found in the Rule itself: “When this is realized and the Law of the Supplementary Seven is understood, let the group understand the Three and then the ONE. This they can do with the united breath and unified rhythm.”
Here you have a relatively simple analysis (on the face of it, though not in reality) of a complex rule which the initiate has to apply to himself once he has grasped the significance of the seven basic postulates.
10. DK is simplifying for us. The four initial statements embodying the Law of the Supplementary Seven are very occult and abstruse; the four happenings or consequences given are a relatively simple analysis.
11. The Tibetan speaks of “seven basic postulates” which are, it would seem, related to the first seven Rules.
The first seven rules provide the framework within which his work has to be done. The last seven rules concern various significant matters which, step by step, are revealed to the initiate as his consciousness is expanded.
12. Another distinction is given between the first seven and last seven Rules.
13. The first seven Rules provide the framework for all the work.
14. The last seven Rules concern significant revelations which come to the initiate as his consciousness is expanded.
15. At the very outset of this section in the chapter on Rule VIII, DK has given us many factors to consider:
a. Four statements to present the nature of the Law of the Supplementary Seven.
b. Four sentences stating group requirements which are fulfilled as the group comes to understand the Law of the Supplementary Seven.
c. A review of the first seven Rules considering them as a framework within which work has to be done.
d. An allusion to the last seven Rules considering them in terms of revelation.
e. That makes twenty-two factors which have been referenced at the outset.
16. We can see that in this Rules we shall begin to make a significant synthesis of related Rules, requirements and results.
They relate to:
17. DK tells us something about the nature of the revelations experienced by the initiate as the last seven Rules are studied and lived.
1. The work which the initiate must accomplish within himself.
18. Every initiate is a great worker—firstly, upon himself, in order to perfect the instrument through which he seeks to serve the world.
2. The group relations of the initiate and his absolute need to work with his group and as an integrated and conscious part of it.
19. Initiates of the Great White Lodge are group conscious; they are souls and the soul is always group conscious.
3. The place which invocation and evocation must take as instruments in his pledged intelligent service.
20. Here is described the initiate’s means of access to the higher worlds, and the means of his effectiveness in applying those energies to the lower worlds.
4. The blending of the four lessons which the applicant has to master and the four lessons which the initiate has to complete in order that a complete fusion of personality and Monad can be brought about.
21. This is an abstruse subject into which we will attempt to enter—somewhat.
5. The significance of resurrection and ascension, particularly the latter, because little has been given out to date anent ascension.
22. DK is here speaking of the sixth initiation—the true Ascension.
23. We begin by focussing on page 152. We are going to relate some ‘fours’. There are two references on this page which involve the four. The first reference is to four things that happen once the union of the three septenates (the lesser seven, the greater seven and the planetary seven) as “one great whole” is realized and the Law of the Supplementary Seven is understood: Namely—
a. 1. The group must understand the nature of the Three.
b. 2. The nature of the One must be grasped and comprehended.
c. 3. The group must work through the medium of the united breath.
d. 4. The group must attain a unified rhythm.
24.
The second reference to four
found on this page is to
“The blending of the four lessons which the applicant
has to master and the four lessons which the initiate has to complete in order
that a complete fusion of personality and Monad can be brought about.”
25. The main references to these four lessons are to be found in Rule XIII for both Applicants the Disciples/Initiates.
26. As a general comment before getting into more detail, this Eighth Rule is complex and difficult, abstruse to say the least. The Tibetan at one point says that it is difficult for him to explain it to those who have not the initiate consciousness—presumably the third degree or, better, beyond. So we must do the best we can with what we have.
A. Elaboration on the Four Lessons
25. A fivefold description of the revelation pertaining to the last seven Rules is listed on p. 152. The list is not arranged in such a way as there is one point per Rule. As a matter of fact, the first point, in my estimation, covers four rules
a. (Rules 8, 9, 10, 11) The work which the initiate must accomplish within himself.
b. (Rules 8, 9 10, 11 and 12) The group relations of the initiate and his absolute need to work with his group and as an integrated and conscious part of it.
c. (Rule 12 The place which invocation and evocation must take as instruments in his pledged intelligent service.
d. (Rule 13) The blending of the four lessons which the applicant has to master and the four lessons which the initiate has to complete in order that a complete fusion of personality and Monad can be brought about.
e. (Rule 14) The significance of resurrection and ascension, particularly the latter, because little has been given out to date anent ascension.
26. If we get into these five points, we will be entering the study of the last seven Rules, which is, I think, premature. Still, it does not hurt to touch upon a few of these points.
27. In some ways there are overlaps, as there are lessons within Rules VIII, IX, X, and XI which do pertain to the “group relations of the initiate”.
28. The understanding and following of Rule VIII helps the initiate relate his supplementary sevenfold chakric system to the ashramic septenate (the “greater seven”), the planetary septenate (“the planetary seven” who are the Seven Spirits before the Throne—i.e., our planetary Ray Lords), the three great centers (Shamballa, Hierarchy and Humanity) and the “One” (Sanat Kumara, on a lower level and, ideally and later, the One Who synthesizes our Planetary Logoi and two other such Logoi) but this is not possible except to “high initiates”—i.e., those above the fifth degree).
29. The Tibetan gives the harvest of Rule VIII on p. 226 calling it: “The stage of responding to the higher aspects of the seven Ray Lives and establishing contact with the Three and the ONE. This is done under the Law of the Supplementary Seven.”
30. The understanding and following of Rule IX helps the initiate to negate differentiation and form (“hiding all difference, blotting out all form”). The advanced illusions of color perception and even the perception of light are significantly overcome. The initiate comes into “face to face” contact with the One Initiator (presumably at the fifth degree, to which point the significance of this Rule extends).
31. The Tibetan gives the harvest of Rule IX on p. 226 calling it: “The stage of spiritual negation, as it is called. This establishes a new affirmative attitude and results in a recognition of the true nature of the One Initiator.”
32. The understanding and following of Rule X helps the initiate become an effective worker in the destruction of the World Maya. These are advanced magical techniques which are important weapons in the conflict with the Black Lodge.
33. The Tibetan gives the harvest of Rule X on p. 226 calling it: “The stage of the dissipation of all veils and the establishing of the power to work with light energy, thus earning the reward of new utilised ability, i.e., the ability to work with the consciousness aspect in all forms.”
34. The understanding and following of Rule XI helps the initiate and the initiate group to shatter the individual and group causal body. The group becomes more than peripheral to the Ashram. In a way, such a group becomes a ‘sub-ashram’.
35. The Tibetan gives the harvest of Rule XI on p. 226-227 calling it: “The stage where the potencies of the death aspect of divine purpose can be used to carry out divine purpose, plus the establishing of complete identification (as a group) with the divine will. This marks the period of the Great Renunciation and prefaces the complete transition out of the Fourth Creative Hierarchy, the human kingdom.”
36. Although the first of the five sentences (point “a.”) refers to work which the initiate must accomplish within himself, it is clear that the Fourteen Rules for Disciples and Initiates are all Rules for group accomplishment. Throughout Rules VIII, IX, X, and XI, that which the group must do is constantly referenced. The initiate may become individually equipped through carrying out these Rules (in the company of his group), but, as I see it, the group implications remain stronger than the individual implications.
37. When we arrive at Rule XII, we are entirely within the realm of group relations. The group that is functioning is an Ashram or very nearly so. An Ashram could, indeed, utilize this Rule. Only an Ashram can really serve “as Aquarius indicates”, and let us remember that the sign which preeminently rules the Hierarchy is Aquarius.
38.
In Rules XII the Ashram is ascending
along its antahkarana towards Shamballa. The Buddha (Who is symbolically
Mercury—a planet named “Buddha” in Sanskrit—EA 659) is
the intermediary between Shamballa and Hierarchy, so when it is said, “let
Mercury speed the group upon the upward way” that upward way leads to Shamballa.
“Mercury is called the
first of the celestial Gods, the God Hermes ... to which God is attributed
the invention of and the first initiation of men into Magic....Mercury is
Budh, Wisdom, Enlightenment or `reawakening' in the divine science."
(I. 513.) (EA 662-663)
39. Rule XII is also closely related to invocation and evocation. Sentence three (of the five, i.e., point “c.”) speaks of “The place which invocation and evocation must take as instruments in his pledged intelligent service.” The ashramic group is invoking great planetary and constellational potencies and is applying these in order to ascend towards its next vibratory objective and to descend in service.
40. In Rule XII we have three constellational potencies representing Hierarchy (Aquarius), the New Group of World Servers (Taurus) and Humanity (Pisces) and Mercury to help establishing reciprocal relations between the three.
41. From another perspective, when we are told “and let Taurus bring illumination and the attainment of the Vision”, we must remember that not only is Taurus related to the New Group of World Servers, but to Shamballa as well—Wesak (in Taurus) being the high point of the spiritual year, when it is most possible for Hierarchy and affiliated groups to contact Shamballa together.
42. Rule XII is necessarily numerologically correlated to the twelfth sign Pisces, and indeed, Pisces is mentioned. This Rule gives instructions for a ‘saving group’ (toiling under Pisces). Without too much stretch of the imagination, one can see Pisces related not only to Humanity (in need of redemption) but to the compassionate Hierarchy of Love and to Shamballa (with the Great Sacrifice {again Pisces} standing at the center of its Council Chamber).
43. Rule XIII is profound and we shall have to study it in depth. Sentence four speaks of “The blending of the four lessons which the applicant has to master and the four lessons which the initiate has to complete in order that a complete fusion of personality and Monad can be brought about.”
44. The four lessons are clearly articulated in Rule XIII for applicants. “Four things the disciple must learn and comprehend before he can be shown the inmost mystery”
a. “First the laws of that which radiates”. In my estimation, when radiation and magnetism are paired, radiation should be related to the assertive first ray and magnetism to the ingathering second ray. (That magnetism is to be related to the first ray, as elsewhere stated, is another consideration—cf. R&I 375).
i. That which radiates is, I believe, the Monad. The entire pilgrimage of the human being descending and ascending through the five planes of human and super-human evolution is the result of monadic radiation.
ii. The Law of Sacrifice would be one law of the Monad—a “Lord of persevering and ceaseless devotion” (EP I 48). Note that the Law of Sacrifice is considered the first Law of the Soul. In any series of laws, the first in the series has resonance with the Monad.
iii. The Law of Synthesis would be another law of the Monad—really the paramount law of the Monad, and involved in “the forward progressive movement of the evolving Jiva.” (TCF 49) This law is the first of three cosmic laws including the Law of Attraction and the Law of Economy.
iv. The Law of Vibration is the first of the Seven Systemic Laws. The Monad sets all into vibration according to its own pitch or measure. The monadic keynote (a vibratory phenomenon) resounds through all its projections and creations.
v. It is also reasonable to conclude that all the first four Systemic Laws have a monadic relation, for Shamballa can be understood as embodying the four cosmic ethers of the logoic, monadic, atmic and buddhi planes. The Ashrams of the majority of Masters are found upon the buddhic plane and are thus upon the periphery of Shamballa—for the outer fourth is the rind to the more essential three, just as the physical body, which is the fourth is the rind to mental, astral and etheric bodies.
vi. Thus, not only the Law of Vibration, but the Law of Cohesion (for the Monad is resident upon the plane of archetypal forms and is, itself, a Jupiterian or cohering factor); the Law of Disintegration (which frees the Monad of all sheaths from the atmic down); and the Law of Magnetic Control (which effects “the juncture of astro-animal man, and the descending Monad, using the spark of mind as the method of at-one-ment.” (TCF, 584)—all of these are important in the life of the Monad (understood as “that which radiates”).
vii. Then, there is the “Law of Monadic Return” (TCF 1046-1054). This law is ultra-profound, and a consideration of it would lead us far away from Rule VIII. It is worthy of an entire presentation.’
b. “The five meanings of magnetisation make the second”—i.e., the second lesson.
i. We now move from the “Laws of that which radiates” (the Monad) into the realm of the soul.
ii. The soul is intimately connected with the number five, and, as we know, is found upon the fifth of the systemic planes.
iii. The energy of magnetism, or that which draws all things into coherency, is intimate to soul life.
iv. I do not know enough new developments in physics to speculate here, but perhaps a review of the various forces which relate to the internal structure of the atom would correspond in some measure to these five. As I recall, however, there are only four such forces.
v. Of interest in this regard is the fact that the Egoic Lotus (from certain perspectives of enumeration) can be considered fivefold.
aa. One method of counting to five gives us, the knowledge tier of petals, the love tier, the sacrifice tier, the synthesis tier, and the jewel in the lotus, considered independently from the synthesis tier.
bb. Another mode of counting to five gives us the two lower permanent atoms plus the mental unit, the knowledge tier, the love tier, the sacrifice tier, and the synthesis tier and jewel considered as a unit (the point within the triangle)
cc. The five meanings of magnetization relate geometrically to the fivefold pyramid. Thus, to understand the personality and its four vehicles (splitting the etheric from the physical); or the soul and its four vehicles (personality, mind, sentient nature and etheric physical nature) is yet another pentad.
vi. I do believe that the “five meanings of magnetization” must relate to five spheres of manifestation in which the Law of Magnetism is operative. For the purposes of this Rule, it seems to me wisest to concentrate upon the sphere of the Egoic Lotus, and the kinds of energies which it magnetically holds in coherency.
vii. As the spiritual triad is considered the true soul, the five planes of human and superhuman evolution could be considered five spheres to which the five meanings of magnetization would relate. The potencies of the triad (anchored in its highest aspect on the fifth or atmic plane) could influence all the five Brahmic planes—atmic, buddhic, manasic, astral, etheric-physical.
c. “The third is transmutation of the secret lost of alchemy” (the third lesson)
i. We have now moved into the third aspect, and are addressing the life of the personality, whereas the first lesson referenced the Monad and the second lesson, the soul.
ii. The personality, considered globally, is the “matter aspect” of the three periodical vehicles (Monad, Soul, Personality).
iii. We might think of transmutation as the ‘vibratory upgrading’ of the various types of matter within the personality vehicles. It is one function of the alchemical work to raise the pitch of the various personality vehicles until they can vibrate in resonance with the higher energy centers (Soul and Monad) of the human energy system.
d. “And lastly, the first letter of the Word which has been imparted, or the hidden name Egoic”
i. Four things are required before the disciple can be shown the inmost mystery.
ii. The inmost mystery relates not only to the Monad, but to that which lies at the heart of the Monad, and has reference to Sanat Kumara and the Planetary Logos—the “One in Whom we live and move and have our being”.
iii. Although compared to a personality ‘name’ the Egoic Name seems a very interior factor, it is, nevertheless, an ‘outer’ name. Nevertheless, coming to terms with Egoic Identity is certainly a prerequisite for going still more deeply into the nature of Spirit and its relation to Sanat Kumara and the Planetary Logos.
45. As you can see, looking at the four lessons—Radiation, Magnetisation, Transmutation and Impartation, takes us right into Rule XIII. When it comes time to deal with these matters, they are found from pp. 261-264. If, to whet the appetite one wants to read these pages, that is possible. However, all in good time!
46. For the sake of completeness, the last of the fifth sentences which describe the content of the last seven Rules runs as follows: “The significance of resurrection and ascension, particularly the latter, because little has been given out to date anent ascension.” Rule XIV deals extensively with these abstruse matters, and we should wait.
There are certain major frameworks (if I may continue to use this phrase) within which the initiate has to learn [Page 153] consciously to work, recognising them for what they are; once he has learnt to master that which lies within some particular framework, he finds that it is only a part, a small fraction, of a still greater whole, within which he must also learn to function and play his part.
47. The initiate is learning that each framework within which he is learning to work, no matter how vast it may seem to him, is but a fractional part of a still greater framework.
48. We are dealing here with the idea of constantly expanding ring-pass-nots.
49. The major paragraph on 153 (below), gives the sequence of development within various ever expanding frameworks—all the way from the beginning of real discipleship to liberation at the fourth initiation.
First he, as a disciple, has to learn to work within the framework of his blending soul-personality. This task at first takes the form of character building and disciplining (whilst upon the Probationary Path), of a struggle to see, of an endeavour to make a continuity of his soul contact. Finally, this leads to the beginning of the stage of soul and personality merging and at this point he steps upon the Path of Discipleship, technically understood.
50. A very important definition of discipleship is then given: “Finally, this leads to the beginning of the stage of soul and personality merging and at this point he steps upon the Path of Discipleship, technically understood.” Technically, discipleship is the beginning of the state of soul and personality merging. The Path of Aspiration sees the soul recognized as a factor, but not yet the beginning of the process of merging. Interestingly, all initiates of the first, second and third initiations are called “soul-infused personalities”, although the degree of infusion is different in each case. These persons, though initiates (initiates of the first and second degree are “probationary initiates”, really), are still disciples, engaged in the process of “soul and personality merging”
51. Merging is all about “being with you”. “Lo, I am with you even unto the end of the Age”. When soul merges with personality, it is “with us”—a presence, often undetected, but a definitely new factor which changes and re-conditions the trend of personality expression. It is that “something far more deeply interfused”. It is the subtle within the gross.
From then on his problem is to know himself as he truly is, to direct energy to the needed centres which are awaiting scientific attention, to superintend consciously the fitting of himself, as a personality, to act as the instrument of the soul and later of the Hierarchy, to learn to contact energy, to handle and direct it.
52. On the Path of Advanced Discipleship and of Initiation, the work with the centers proceeds in a scientific manner.
53. At this stage in the developmental process the work of the ajna center becomes important in a new way, as a representative of the higher will, for the ajna center is the director of energy.
54. The initiate becomes the instrument of the soul, but eventually, and more importantly, an instrument of Hierarchy.
This entails a comprehension of the mechanism within himself—the seven centres within the vital body—through which the contacted energy must flow under soul direction, and it also means the perfecting of the response apparatus and the newly constructed spiritual mechanism which exoterically enables him to contact the outside world, and esoterically enables him to contact the world of souls.
55. As disciples we know something of this apparatus but, truly, our knowledge is vague compared with what it will some day become.
56. We are discussing the construction of a “spiritual mechanism” to assist in living the dual life of discipleship. This mechanism has always been embryonic, but at the state of initiate unfoldment we are discussing, it has to become active and useful.
It implies a steady process of interior perfecting until nothing further remains to be done within that individual framework. The bulk of this work has been covered by the time the fourth initiation has been taken, and has been completely covered when the fifth initiation is undergone.
57. The Tibetan speaks of a “steady process of interior perfecting” which continues until the fourth initiation. It is interesting that the number four is, in some respects, the number of perfection, and that the atmic siddhi found upon the fourth subplane of the atmic plane is “Perfection”. (TCF 188) The fourth ray, as well, is the “Corrector of the Form” which suggests an aspect of the process of perfecting. But only the “bulk” of the work is completed by the time the fourth initiation is undergone. Completion requires the fifth degree, just as the final dispersion of the atoms of the destroyed causal body is not completed until the fifth initiation.
58. So the first stage of development is work within the “framework” of the “lesser seven” (Humanity), and is consummated at the fifth initiation, when work within the greater framework of the Hierarchy (consisting of the “greater seven”—the seven Ashrams) can begin in fullness.
59. The transition point between these two frameworks comes at the third initiation. At that point the initiate-disciple can take his place upon the periphery of some Ashram, and although he is still very much within the human framework, he is learning to respond to the laws, energies and forces of the coming framework—that of Hierarchy.
This all takes much time, but when a certain measure of success has been achieved, when the initiate's understanding is somewhat enlightened and his energy-use and his power of direction are becoming intelligently applied, he can then begin to work within the framework of the greater seven groups, that is, within the Hierarchy.
60. We are discussing a transition between two frameworks: the first is humanity and the next and succeeding framework is Hierarchy.
61. The initiate of the third degree is a member of the first framework, on his way into the second—that of the “greater seven groups”—Hierarchy.
This he does first upon the periphery of the hierarchical aura and later as a conscious, accepted and pledged worker in some [Page 154] Ashram—the Ashram being dependent upon his ray type.
62. We learn something of importance here. During the stage of accepted discipleship, the pledged disciple stands with his brothers on the periphery of the hierarchical aura. This is the position characteristic of DK’s New Seed Group in training.
63. When the pledged and accepted disciple become an initiate, he is an “accepted and pledged worker in some Ashram”; this is a stage in advance of being a pledged and accepted disciple on the periphery of some Ashram, for the initiate has actually entered the Ashram and can there be found upholding a function integral to the Ashram’s work.
He then is in a position to discover the close interlocking that exists between the supplementary seven (his own seven centres) and the seven great groups within the Hierarchy;
64. The chakric system of the normal human being or even aspirant or disciple is not yet well attuned to the energy flows emanating from the “seven great groups”.
65. As we study this Rule we are learning how to render our chakric system an effective instrument for the Ashram with which we may be affiliated, and later for the Hierarchy.
66. To what energy flows does our chakric system now respond?
he comes to realise that only when his centres are somewhat awakened and attuned is it possible for him to work within the larger framework of the Hierarchy, and this because the quality of the greater groups and the life expression of the seven planetary groups, the seven rays, are being slowly developed by him under the influence of hierarchical supervision through the medium of his own seven centres—the supplementary seven.
67. We see how important is the etheric body and its seven centers. If the centers are not in a certain effective condition, it is not possible to work within the Hierarchy. The Divine Circulatory Flow would be cut off, and the seven centers could not be a receiver of planetary (shamballic), hierarchical and human-kingdom energy—balanced and synthesized. We are told that Christ has the only perfected endocrine system. This perfection must reflect a perfected chakric system. If we want to become both a factual and conscious part of the larger system in which we live and move and have our being, the attunement of our chakras to each other and to that system is the way to proceed.
Thus, from a new angle which is practical and not simply theoretical, it begins to dawn on him that he is an inalienable part of a group whole and that this incontrovertible fact involves responsibilities and duties.
67. The initiate discovers the factual nature of energy exchanges between the group (i.e., the Ashram) and himself, and amongst all members of the Ashram.
68. With the study of this Rule we are entering a new level of practicality—turning expansive theory into practice and potency.
He discovers that his major responsibility—spiritually speaking—is to permit no hindrance, on the part of the supplementary seven, to the free flow of love from the greater seven, and later the free flow of life (inspired by purpose) from the planetary seven.
69. This sentence concerning the initiate’s major responsibility is very clear. Do we monitor our own chakric system in the manner her suggested.
70. “Free flow” is an important concept. We have to learn to get “out of the way” of the greater energies which wait (long ages) for the possibility of transmission through matter and form. One can see how transmutation and transformation play an important roles of permitting “no hindrance”. One can also see how bringing selfishness and egotism to a close is a major step in “getting out of the way”. The lower ego, as usually manifesting, is a great obstruction to the greater life.
He knows now that all form a great interlocking directorate through which the will of God is working out. He now knows himself to be a minute part of that great interlocking Whole, a responsible conscious atom within its periphery.
71. This is an amazing realization of the interdependence (and, in fact, unity) of the One and the Many.
72. The term “interlocking directorate” sounds the note of purpose and suggests an apparatus in which the highest will can lovingly and intelligently make its way through the network of interdependent energies and forces.
Then as he goes on and learns to submit to the Law of the Supplementary Seven, he finds that from the life angle and through his own conscious direction, gradually developed, all the potencies of divinity are his to use, once he can be trusted, as the advanced initiate can ever be trusted.
73. An “advanced initiate” is an initiate of the fourth degree. Can we say that as one is on the point of relinquishing the causal body, it is to the watching Hierarchy a strong indication that one is trustworthy?
74. There is an earlier point of demonstrated trustworthiness between the second and third initiations, but even initiates of the third degree can have attitudes which short-circuit the Divine Circulatory Flow.
He is then set free for complete cooperation with the purpose lying behind the Plan.
75. This marks a high stage of development, for we know that Purpose is normally relatively inaccessible to those who have not unfolded the expression of the Spirit aspect.
He has passed out of the human kingdom into the Hierarchy;
76.
This is what the initiate has done,
or is in process of doing. A Master is a full member of the
later he will pass out of the hierarchical group into Shamballa, or out of our planetary life altogether, and either here or there will begin a greater and more extended service.
77. This entire matter of “passing out” of lesser groups and into greater ones can be understood as a process of aligning and harmonizing lesser septenates with greater ones.
78. It becomes clear that if one understands and can wield this “Law of the Supplementary Seven”, one begins, factually, to know his place within the Divine Plan. This is not a vague, mystical apprehension of being part of the Oneness, but a precise sense of where one is situated within the ‘planetary flow chart’.
79. We can see again the value of mastering the technicalities of occultism, for they offer a predictable and secure means of ascent.
80. “Abundant life” comes to us via the “Divine Circulatory Flow”, and Rule VIII gives us the “map” of this flow. This is a Rule concerning ‘energy access’ and how (and from whence) to receive what is accessible to those who are truly occultly trained.
Coming down to the immediate practical issues, the initiate is confronted with the problem of work within the individual framework, for I am not here dealing with the [Page 155] requirements for the initiations above or beyond the third.
81. The Tibetan gets very practical, stating that He is dealing with those who are still working within the “individual framework” (the lesser seven).
82. The Tibetan is, however, dealing with requirements of the third initiation, while occasionally alluding to requirements that go beyond this point.
Here the initiate has reached the point where he grasps the significant fact that the way into the innermost Centre is most securely guarded;
83. Let us take this statement to heart. As we progress we shall be increasingly impressed by this fact.
no one can pass onward and take those more advanced steps which admit into the higher worlds of being and of unparalleled potency until he has demonstrated within the framework of his own life a definite control of energy (and this the black adept also possesses), purity of motive (which the black adept can likewise have, if by purity of motive you mean single-hearted and one-pointed intent), deep love of humanity (which the black adept never has), selflessness, willingness to follow the light wherever it may lead, ability to begin work within the larger framework the moment such an attempt becomes possible, clear vision and spiritual insight, a developed intuition, and an undeviating intention and strong faith in the future. When these qualities begin to show themselves, it then becomes possible to admit the initiate to further advancement upon the Way.
84. We see that we are tested in smaller frameworks before we are allowed to pass into those that are greater. We must “make good” in an arena of small scope before it is safe to allow us into the next and greater ring-pass-not.
85. In this paragraph, the “parting of the ways” between the Brothers of Form and the Brothers of Light is suggested.
86. It should be clearly understood that we share certain attainments with those who become black adepts: namely, a definite control of energy, and a purity of motive (which works out as single-hearted and one-pointed intent). If one examines the lives of those men who engineered the Second World War (and who were in deep complicity with the Black Lodge) one will see these qualities.
87. May it be that the energy-control and idealism of one who will verge to the left are not so very different from the energy-control and idealism of one who will later choose the right, until a certain decisive point has been reached, determining whether the probationary initiate will actually move towards the greater Love and Light?
88. “A deep love of humanity” is the important, initial discriminator. Notice that a “strong faith in the future” is also required. Initiates may be “knowers” of some kind, but they still require faith—for always there will be those things which are “unseen” and “hoped for”, no matter what the grade of the advancing entity.
89. Let us tabulate the tendencies of the one who will eventually become a White Brother:
a. A deep love of humanity
b. Selflessness
c. Willingness to follow the light wherever it may lead
d. Ability to begin work within the larger framework the moment such an attempt becomes possible
e. Clear vision
f. Spiritual insight
g. A developed intuition
h. An undeviating intention
i. A strong faith in the future
90. A careful examination of these qualities will demonstrate that the candidate for the black path simply does not have them. He is the victim of major distortions and blindness, and he certainly has no faith in the future, as he wishes to revert to conditions prevalent in the first solar system in which he held a privileged position.
91. The section above is one of the best to reveal the similarities and differences between the brothers of the right and left hand paths.
It is believed to be safe for him now to move on a few more steps into greater light, and then—having reached his next point of testing—he must there again demonstrate the rightness of his work within the individual framework and his ability to work within the greater framework in group formation.
92. One cannot go very far without being tested. All proceeds under Saturn, the “Tester” and, within our solar system, the greatest of the Lord of Karma.
93. Do we note how in this discussion of Rule VIII there is much discussion concerning tests and trials? This makes sense as the number eight correlates with Scorpio, the sign in which the major tests of discipleship (and even those tests concerning the third initiation) are applied.
He must appreciate the fact that as he passes upon the upward way he may not safely so do without the safeguards which protect the Way from him until he knows more;
94. Why must the Way be protected from him? Well, clearly, the Way is for all, and the liabilities of the individual cannot be allowed to damage the group. The part cannot be allowed to impede the progress of the greater whole.
he must learn also that the group protects him and that only with the group can he proceed with security; he begins to realise that the group is not only a protection but also his chosen and destined field of service.
95. In our own little lives, have we ever noticed that the reflection of the greater Way which lies around us has been, on occasion, protected from us by the intervention of our group brothers? I have seen it happen a number of times, and have on occasion suspected that this has happened on my own behalf.
96. As for security which the group provides, it all has to do with the balancing of energy. The group prevents excessive concentrations of energy within the individual. It also supplies substance in the case of dearth. We might say that the group when healthy (conditioned as it is by the second ray) militates against extremes.
He begins to learn with his group the meaning of the "united breath" referred to in the rule, and also to work with the group in "unified rhythm."
97. To me, (and somewhat obviously, as there are deeper meanings) the “united breath” suggests united group approach to the sources of inspiration. This is an ability to meditate effectively and invocatively together.
98. As for the “unified rhythm”, the idea of “group ritual” is suggested—the ability to move together, harmoniously and in synchronization, upon the physical, emotional and mental levels. The power of the group is only released when its energy is not dissipated in chaotic and irregular activity.
Thus he goes from strength to strength. All the time the Hierarchy is aiding in his development and at the same time protecting the Way from him until such time as glamour cannot reach him.
99. We find that glamor, ever delusive, is a great enemy to those who would reach their goal.
100. It is glamor that prevents one from seeing the “Greater Light” and may contribute to a verging towards the left hand path.
This individual security of his [Page 156] is only reached between the time of taking the second initiation and the third. Prior to that, he is still regarded as a potential hazard and as unstable.
101. This is one of the most important sentences relating to the developmental process of modern disciples.
102. If we are frank about this, it mean that the majority of aspirants and disciples we know (including, very likely, ourselves) are considered to be potential hazards and unstable. This should be a sobering thought.
103. We know what it means to work with unstable, undependable people. Think, then, of the perspective of Hierarchy as it settles its gaze upon us!
After that, he may suffer from illusion, but there is then no fear of his permanently turning back and reaching the left-hand path and so perhaps, in rare cases, finding his way into the Black Lodge. The major liability of the average initiate is sloth or lack of speed. Ponder on that.
104. This section includes the possibility that the one who has been judged as stable and no longer a hazard may indeed turn back—but not permanently!
105. Even those who reach the left-hand path may not find their way into the Black Lodge—this due to the extraordinarily triumphant work of the Great White Lodge.
106. One might wonder why it is that the Tibetan, at this point, begins to speak of “sloth or lack of speed”. Perhaps He is telling us something about ourselves. Further, maybe He is advising us on the best way to obviate the danger of turning back: “get on with it!”
107. Probationary initiates have many liabilities, but DK calls sloth or lack of speed their “major liability”. Under the influence of this liability, the probationary initiate will fail to take advantage of many opportunities which could bring him safely into the domain of Hierarchy.
I would have you grasp clearly the highly condensed presentation I have given you.
108. The Tibetan speaks of the highly condensed presentation He is offering. These few pages tell much in little about the progress which the advancing initiate must make.
Some of it you know already but it is the synthetic presentation which I would have you appreciate and appropriate.
109. The initiate is rapidly moving towards simplification. DK would see us capable of it. We, too, have to learn to say much in little. We, too, have to deliver complexity in simple terms.
We can then take up the work to be done within the individual framework by the initiate; I will endeavour to help you to understand somewhat more clearly what the initiate-consciousness would read into the Law of the Supplementary Seven.
110. There is specific work to be done within the individual framework and we must be clear about it.
111. The majority of those for whom Master DK writes cannot enter initiate-consciousness unaided.
Beginning with this eighth rule which we are now studying, we enter upon the consideration of certain major unfoldments, major spiritual happenings and a series of major awakenings in consciousness which are in the nature of events.
112. Shall we distinguish “events” from “episodes”?
113. The term “major” tells us that we are in no way speaking of initiations of the threshold. That term almost always indicates processes related to the third initiation or beyond.
These involve likewise certain major recognitions and appreciations which will affect the initiate increasingly and bring about his eventual attainment.
114. Let us tabulate the kind of experiences into which DK is seeking to lead us or, at least, of which He seeks to make us aware:
a. Certain major unfoldments
b. Major spiritual happenings
c. A series of major awakenings
d. Certain major recognitions
e. Certain major appreciations.
115. We are certainly speaking of access to the intuition and of expansions of consciousness—the realm of Mercury, Jupiter and Neptune—all of them having a strong connection with the buddhic experience.
These are the factors which condition the date of his achievement and not the character undertakings and the soul contacts which are so necessary upon the Path of Probation and upon the Path of Discipleship.
116. A great distinction is being made concerning what will open the door to major expansions, and, on the other hand, those lesser spiritual achievements of the Path of Probation (and even on the Path of Discipleship) based upon the improvement of character and soul contacts.
117. It is clear over and again that in this Rule we are speaking of the Path of Initiation.
We are principally concerned at this point with the interpretation of the Law of the Supplementary Seven. It must be remembered that the Laws of Nature are imposed upon the mass of men, and cannot be avoided. If these laws are broken, infringed or evaded, they carry their own penalty within themselves, and this also cannot be avoided.
118. These Laws of Nature are operative under the Law of Economy, and come under the third ray and Saturn.
119. Saturn imposes the law in the early days of evolution. It is the preeminent Lord of Karma in this regard.
120. The mass of men is ruled by Cancer and the four lunar vehicles over which Cancer presides; Saturn in relation to Cancer has especially to do with the penalties of incarnated life.
121. DK is telling us that the Law of the Supplementary Seven belongs to another category of laws than the Laws of Nature.
These great protective laws are intended to guard the personalities through which the soul incarnates and eventually to cement and further all the great and possible relationships.
122. Saturn is the ‘Guardian through Law’. The form must be of a certain quality and in a certain functioning order if consciousness is successfully to develop through its use.
The man passes from the stage of antagonism (as an individual) to the control of these natural though divine [Page 157] laws, to a recognition of their inevitability and of their wisdom. They automatically then control him.
123. We note, and should remember that the Laws of Nature, though natural, are nevertheless, divine. They are a kind of ‘divine parental control’ needed during the earlier stages of evolution.
124.
Though these Laws of Nature come under
the rulership of Saturn, it is well to remember that, to a degree, all
law (within our solar system) is the
125. Dane Rudhyar put forward the idea that personality as a whole is ruled by Saturn whereas the soul or Higher Self is under the rulership of expansive Jupiter.
126. The antagonism to the Laws of Nature evidenced by the undeveloped man are induced by the Martian response within himself. Mars is ever the rebel, and must be subdued by the lawfulness of Saturn.
127. Notice how the Laws of Nature are related to the idea of concretion, and how the word “cement” is used when discussing their purpose. They obvious create the “foundation” and are related to Saturn, the Third Ray Lord, one of Whose names is “The Builder of the Foundation”.
128. We may say that the Laws of Nature are of the following type (which we could with profit enlarge upon):
a. The Law of Gravity
b.
The Law of Equilibrium (“for every
action there is an opposite and equal reaction”—
c. The Law of the Conservation of Energy
d. The Law of Entropy
e. In general, the Law of Economy
f. The Law of Evolution
g. What we might call the ‘Law of Impermanent Aggregation’—‘all aggregates disintegrate’ What is born shall die (and what dies shall be re-born).
h. There are probably other laws that we can add to this list.
129. Notice how one cannot even be an aspirant unless he conforms for the Laws of Nature. This stage represents a reorientation of Mars under the training of Saturn. Mars no longer is strictly desirous, but becomes aspirational. We now have what might be called ‘rising fire’ instead of merely downward-tending or horizontal fire.
When this control by the Laws of Nature has become complete, the man becomes an aspirant and begins to come under the Laws of the Soul, which are laws concerned primarily with the establishing of the great Fellowship of the Universe.
130. During the phase of man’s early development, the influence of Saturn prevails. This period precedes that in which the higher influence of Venus and Jupiter can supervene.
131. There is a steady progression; one who has not fulfilled the Laws of Nature is in no position to attempt to express the Laws of the Soul (which are of a different and higher order).
132. Is not the “Fellowship of the Universe” a beautiful phrase? It emphasizes Brotherhood, and the cohesive, harmonious relationships induced by the second ray. One thinks of St. Francis in this regard; he seemed to appreciate brotherhood on both a horizontal and vertical level: “Brother Sun; Sister Moon”. “Brother wolf.”
There has been much confusion among esotericists upon these points. They confuse the discipline to which the personality has to submit when coming under soul influence, with the Laws of the Soul which have naught to do with the petty little affairs of the personality—unimportant and unnoticed by the soul on its own plane—but with the growing recognition of right group relations;
133. We are given a most clarifying distinction. The Laws of the Soul operate on the level of group relations and have nothing to do with the necessary imposition of discipline upon the personality as it attempts to fit itself to respond to the Laws of the Soul.
134. As one begins to appreciate and live in accordance with these souls laws, there will, however, be increasing pressure upon the personality to discipline itself. Such self-discipline, however, will by no means be the main focus of consciousness as it is when treading the Path of Probation.
135. We should be reminded that the “petty little affairs o the personality” are “unimportant and unnoticed by the soul on its own plane”. There are some responsibilities which are simply left to us—the soul in incarnation—and are no concern of the higher spiritual sources which supervise our overall progress and to which we make appeal. Knowledge of this kind tends to the proper allocation of responsibility.
these are based upon a growing understanding of the hierarchical mode of work and of inter-hierarchical relationships. The Laws of Nature, therefore, concern the activities of the soul in form and are mandatory and accepted by the form nature.
136. We can see that as human beings become spiritualized they are learning to live in accordance with the Laws of the Soul. These are laws to which the Hierarchy naturally conforms, determining as they do “inter-hierarchical relationships”.
137. From this discussion we notice how the lower laws are imposed, until their value is seen. Then comes the possibility of voluntary acceptance. In the beginning there is not sufficient self-conscious will to make voluntary acceptance possible. With regard to the Laws of the Soul, they can only be expressed by integrated, self-conscious personalities, possessed of individual will. They are not imposed. These soul laws come under the second ray, and it is not the nature of the second ray to impose itself. One is, as it were, ‘invited’ and ‘persuaded’ (over much time and through expanding awareness) to follow the Laws of the Soul.
138. A review of the Laws of the Soul, in Esoteric Psychology II, would be in order. They are simply given below without elaboration.
i. The Law of Sacrifice
j. The Law of Magnetic Impulse (or Polar Union—its esoteric name)
k. The Law of Service
l. The Law of Repulse
m. The Law of Group Progress (or Elevation—its esoteric name)
n. The Law of Expansive Response
o. The Law of the Lower Four
56. The Tibetan makes the important point that the Law of the Supplementary Seven is a Law of Spirit, a Law of Life (first aspect)
57. Other Laws of Spirit might be expressed as follows:
a. The Law of Freedom
b. The Law of ‘Eternal Persistence’
c. The Law of Synthesis (or of ‘Indivisible Oneness’)
d. The ‘Law of Three in One’
The Laws of the Soul concern the life of the soul upon its own plane, and the relation which the blending soul and personality learn to establish with other souls and with the Hierarchy. These are consciously and voluntarily obeyed, and are not just accepted as mandatory and as forced upon the man by force of circumstances, experience and evolution. They tend to bring about increasing relation between the Hierarchy of Souls and Humanity as a whole, between the great planetary centre which is the custodian of the principle of love and the planetary centre, humanity, which nurtures and distributes the energy of mind.
139. Let us tabulate a few factors concerning the Laws of the Soul:
a. They concern the life of the soul upon its own plane
b. They concern the relation which the blending soul and personality learn to establish with other souls
c. The concern the relation which the blending soul and personality learn to establish with the Hierarchy
d. They are consciously and voluntarily obeyed
e. They tend to bring about increasing relation between the Hierarchy of Souls and Humanity as a whole
f. They tend to relate love and mind
140. If the Laws of the Soul concern the life of the soul on its own plane, and the relation which the blending soul and personality learn to establish with other souls and with the Hierarchy, then these Laws must be related to the sacred planets, and the non-sacred planets (in general) to the Laws of Nature. If there are seven Laws of the Soul, one should be able to assign them to the seven sacred planets.
141. At least there is some human application to the Laws of the Soul, because the term “blending soul and personality” pretty well describes the necessary spiritual work for the majority of aspirants and disciples. It seems that the Solar Angel conforms to these Laws and is teaching its human projection how to do so. This can only happen when some degree of soul consciousness is established within the personality mind.
142. Master DK emphasizes that we misunderstand these Laws, and apply them on too low a level. So often the Tibetan is at pains to emphasize how little of our personality life is noticed either by the soul or by the Master.
The Law of the Supplementary Seven is the great synthetic Law of Life or of Spirit and is the law with which the initiate works; it is this law he wields. From acceptance of the laws of nature and obedience to the laws of the soul, he passes into the positive phase of understanding and wielding the Law of Life. Because this is a governing law for all initiates, and because we know that the nature of life-energy or of spirit cannot be grasped until after the third initiation, it is exceedingly difficult for me to write in explanation of this law. You have not yet the initiate consciousness. [Page 158] I have therefore had to express this law in terms of form, whereas the initiate understands it from its formless angle.
143. It is important to know to which divine aspect a law or series of laws is related.
144. The Law of the Supplementary Seven is clearly related to the Law of Synthesis (related to the first ray). DK calls the Law of the Supplementary Seven “the great Synthetic Law of Life or of Spirit”. Perhaps this is why we find it difficult to understand.
145. The initiate works with this law and wields it. He has worked his way through the laws of nature, then to and through the laws of the soul, into the Law of Life.
146. We are coming to understand why the Law of the Supplementary Seven cannot easily be grasped. We tend to interpret in terms of form whereas the initiate understands this law from the formless angle.
147. Our difficulties are based upon the fact that “the nature of life-energy or of spirit cannot be grasped until after the third initiation”.
148. At the beginning of this chapter, little was said in description of the Law of the Supplementary Seven. Now some very important descriptive statements are being made: it is a Law of the spirit and concerned with the wielding of energy in the world of the spiritual triad, which is the world in which the initiate focusses.
This law is concerned with the wielding of energy in the world of the Spiritual Triad and not with the distribution or the transmission of this energy to the three worlds in which average humanity habitually dwells.
149. Our task in building and utilizing the antahkarana is to access the energies of the spiritual triad and express, distribute and transmit them in the three lower worlds. This is a sufficiently difficult task.
150. The Law of the Supplementary Seven, however, concerns a much higher task—the “wielding of energy in the world of the Spiritual Triad” (Italics MDR). Only those who are initiate (and especially advanced initiates and Masters) can do this.
Right wielding of this law (controlling energy in the initiatory world of causes) automatically brings about activity, movement, force expression, and right distribution of these forces in the lower three worlds.
151. This is such an important statement. The manner in which we distribute soul and triadal energies in the lower worlds is not yet skillful or efficient. Were we able to rightly wield the Law of the Supplementary Seven (thus controlling energy in the initiatory world of causes) we would find that right distribution of triadal forces in the lower worlds would automatically occur.
152. We cannot yet do this, but through a study of this law and a growing ability to make it a reality in our lives, we will approach the possibility of such accomplishment.
These are, under the evolutionary law, direct reflections of the three higher worlds of the triadal light and life.
153. The world of the personality reflects the world of the spiritual triad. The higher ethers (the four higher systemic planes) are reflected in the lower ethers of the physical plane. The right orientation to the triadal worlds and right entry into these worlds will have a beneficent reflection in the lower worlds which are customarily the focus of our consciousness.
154. We are immediately alerted to the abstruse nature of this law when we are told that it concerns the “wielding of energy in the world of the Spiritual Triad”. As we are not polarized within the spiritual triad (but must merely, though correct orientation, hope to receive its energy) the full scope of the Law of the Supplementary Seven cannot be encompassed by us.
155. Who is polarized in the world of the spiritual triad? The arhat and the Master, and to some small and initial extent, the initiate of the third degree.
Motivation, the use of the eye of vision (turned this time by the initiate functioning in the world of causes upon the worlds of human living), and the correct direction of force in cooperation with the hierarchical Plan condition all the activities of the initiate working with this law. Clearer than this I cannot be.
156. We are being given another essentialization of the nature of the Law of the Supplementary Seven.
157. We note that the “eye of vision” sees the lower worlds from the perspective of the “world of causes”. For the one who wields this law, the eye of vision has opened. These thoughts must be taken in conjunction with the Formula One given in DINA II.
158. The initiate functioning under this law can perform in the threefold manner indicated in this section. He is rightly motivated; he can “see” from the world of causes, and he can direct force correctly in cooperation with the hierarchical Plan.
159. The three aspects are here given. The Motivation is Love inspired by Purpose. The “eye of vision” sees with infallible correctness because buddhi reveals the truth. The mind is at one with the Mind of God and can thus direct force in line with the hierarchical Plan.
This Law of the Supplementary Seven is concerned with the inflow of energy from the seven planetary centres to the seven groups or types of men, via the seven groups within the Hierarchy. In this work of transmission the seven centres of the initiate are used as agencies;
160. In the section immediately above we are told of the interlocking of four septenates.
161. In this uniting we have a thorough union of Shamballa with microcosmic man.
their work, therefore, is not the interrelated work of right transmission of energy within the septenary constitution of the etheric body of the individual initiate, implementing his life expression, but is the task of being responsive to the seven types of planetary energy which are received in a pure state.
162. It becomes clear that we are dealing with a great impersonal law. The energy system of man becomes purely instrumental to the carrying out of planetary purposes.
It is then channeled through the seven centres in the initiate's etheric vehicle and out into the world of men as regenerative and constructive forces. These living spiritual energies—transmitted by the individual initiate from the planetary centres—are handled by him under a great uniform plan and are the means whereby salvation (to use an old familiar word) can come to the aid of humanity. This is the "saving force" in its various aspects, of which the Great Invocation speaks: "The hour of service of the Saving Force has now arrived". (The Externalisation of the Hierarchy, page 249.)
163. The Law of the Supplementary Seven is concerned with the use of the great interlocking directorate for purposes of planetary service and salvation. It is not about the correct flow of energy within the sevenfold energy system of the initiate. It is about transmission of the “Saving Force” to a world in need.
164.
If we think carefully, we will see
that the Law of the Supplementary Seven is about creating a mutual and reciprocal
exchange of energies between Shamballa, Hierarchy and Humanity. It therefore
has much relevance in these days when Shamballa is impacting Humanity directly,
and when so many members of the human race are “making application” to the
165. Through the Law of the Supplementary Seven we intelligently and systematically open to the higher centers of energy upon our planet. In short, our energy system (once so individual) becomes planetary in function.
166. If the “Saving Force” is to do its work (and, indeed, the “hour of service of the Saving Force has now arrived”—as the second stanza of the Great Invocation tells us) then the mode of right transmission depends upon the Law of the Supplementary Seven.
[Page 159] The high Initiates (Those above the rank of Master) work with the energies coming from the seven planets of the solar system at this time active; these feed or implement the seven planetary centres.
167. The “planetary seven” are not the “extra-planetary seven”. The sacred planets themselves, can only be accessed by Chohans! Thus much for those who think they can contact not only planets but our Sun and constellations directly!
168. If we wish to think of the interlocking septenates which have some relevance to man and the planet, the following may be considered:
a. The seven constellational centers within the One About Whom Naught May Be Said
b. The seven Suns of which ours is one
c. The seven sacred planets who are the “Seven Spirits before the Throne” considered in from a solar-systemic perspective.
d. The “Seven Spirits before the Throne” considered as intra-planetary correspondences to the seven sacred planets.
e. The seven Ashrams in Hierarchy
f. The seven types of men
g. The seven chakras within the human energy system
But the Law of the Supplementary Seven is applied by initiates below the rank of Master, and they are therefore working solely with the seven centres within the Form of the One in Whom we live and move and have our being.
169.
Can Masters, as well as initiates
below the rank of Master, apply this law? It would seem so, as the Laws of
the Soul are characteristic of Hierarchy (the
170. Since the Law of the Supplementary Seven is a Law of the Spirit and, therefore, higher than the Laws of the Soul (which the Masters wield) it would seem that Masters also wield the Law of the Supplementary Seven.
171. The Tibetan is speaking of the manner in which initiates below the rank of Master apply this law. For the Master, the chakra system (i.e., the “supplementary seven”) has disappeared/dematerialized (though it may be evoked by magical means according to purpose.). Supplementation from these centers is normally no longer needed.
172. We have to establish the exact meaning of “the seven centres within the Form of the One in Whom we live and move and have our being”. This phrase does not seem limited to the individual human chakric system.
One of their first tasks is to bring about a free flow and right energy relations between the three major centres in our planet which correspond to the head, heart and throat centres in man. They are occupied with the circulation of energy between Shamballa, the Hierarchy and Humanity.
173. The figure below shows the type of circulation discussed.
This circulation, which for the first time in planetary history includes the highest centre, Shamballa, is not yet completely established. Shamballa has been in touch with the centre called Humanity by impact several times in the history of the race.
174. In ancient Lemuria; in the great Atlantean destruction; in 1825; in 1975; in 2000.
175. Depending upon interpretation, another impact early in the 20th century is hypothesized by some.
But there has been no reciprocal action and no free flow. Humanity has taken the impact of energy and this impact has wrought changes in the activity of the centre, but there has been no "responsive return," as it is esoterically called, and hence no circulation.
176. We see from the diagram above that “responsive return” has truly begun.
The Shamballa force has hitherto been transmitted via the Hierarchy. For the first time, and in this century there has been direct impact. The diagram on page 160 may make this clearer. [See diagram above]
177. It is therefore suggested that the impacts in Lemuria and Atlantis (which had such catastrophic results) were not direct impacts!
178. Developments in our century, therefore, are unique with respect to Shamballa and its influence upon humanity.
178. If we count, we can see that this Rule (at least in its extensions and associations) discusses principally the interrelationship between five septenates.
a. The sevenfold chakra system—the “supplementary seven”
b. The seven groups of soul types or the seven rootraces—the “lesser seven”.(Technically, these are distinct, and so one might be justified in viewing each of them as an independent septenate.)
c. The seven Ashrams of Hierarchy—the “greater seven”
d. The Seven Spirits before the Throne and associated monadic groupings—the “[intra]planetary seven”.
e. The seven Planetary Kumaras—the ‘extra-planetary seven’.
179. If the septenates were to be completed (as indicated above though in different terminology) there would be two more:
a. The seven local suns—the ‘extra-systemic seven’, comprising what is called in our literature, the “Seven Solar Systems of Which Ours Is One—‘SSSOWOIO’.
b. The seven major constellations in the OAWNMBS—the ‘cosmic seven’. (cf. TCF 293)
180. Within these major sevens are, naturally, subsidiary septenates—perhaps seven in each, for every significant source of energy has seven subdivisions. Importantly, these subdivisions occur on the same plane as the entity to be subdivided and are not only related to the seven subdivisions emanating from the entity in question.
181. Another way of saying this is that every Monad has seven subrays found on its own plane, just as every soul as seven subrays found on its own plane, etc.
182. As the Law of the Supplementary Seven is applied principally to those below the rank of Master, is has, principally, a planetary meaning.
183. It is interesting that initiates are responsible for producing flow. Thinking about initiatic life, it is filled with the idea of communication, relationship and flow. These are all Aquarian concepts.
184. I think we can begin to see why the Law of the Supplementary Seven should be so important in the Aquarian Age, which is largely based upon circulation and distribution. It is also to be an Age of universality and registered synthesis, both of which ideas can easily be related to the functioning of the Law of the Supplementary Seven.
185. Within our own chakra system right interplay between the seven is not yet completed. When the higher triangle of centers has the circulation of energies between them rightly established, the Triangle will evoke the Square, and the three and four shall be made into the completed seven.
186. This Law, however, deals with the ending of the seven into the Three and then the One.