Commentary on Rule VIII for Disciples and Initiates

Part III of V

Focus for the Fourth Month of Study on Rule(s) VIII

(Underlining, Bolding and Highlighting, MDR)

We shall eventually have a free circulation and a veritable vortex of force set up between the three centres;

1.                  These three centers, as we will recall from the previous commentary, are Shamballa, Hierarchy and Humanity.

 it will be of such an increasing radiatory activity that—moving in both directions around the three centres—it will eventually contact the radiations emanating from the other four centres of the planetary Life, thus completing the interplay and the interrelation between all seven.

2.                  The circulating forces of the Triangle will contact those of the Square.

3.                  In a certain respect we shall have the “wheel tuning upon itself” for there will be circulation in both directions, as the double arrows in the third triangle in the diagram below suggest.

4.                  This type of circulation is reminiscent of the circulation (on a tiny level) of the fire between the permanent atoms and mental unit in the lower atomic triangle immediately before the destruction of the causal body.

5.                  On a slightly higher level, it evoke the image of the fiery circulation to occur within the major chakric triangle in the head—head center, ajna center and alta major center.

 These four include the three lower kingdoms of nature and a certain basic centre (corresponding to the centre at the base of the spine in man) about which nothing is as yet known nor will be known for ages to come.

6.                  The three lower kingdoms of nature are the animal, vegetable and mineral kingdoms.

7.                  Tabulating all the kingdoms listed here we have:

a.       Shamballa

b.      Hierarchy

c.       Humanity

d.      Animal Kingdom

e.       Vegetable Kingdom

f.        Mineral Kingdom

g.       A “certain basic centre”. Some information about this planetary basic center is hinted in A Treatise on Cosmic Fire, and may involve a central cavern within the planet.

8.                  It is understandable why nothing should yet be given about that “certain basic centre” which corresponds to the centre at the base of the spine in man. Such a center would be activated only in the vary latter days of the evolutionary process, just as is the case for the human being (in relation to whom its final activation occurs at the time of the fifth initiation) (cf. R&I 340)

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Three Triangles—Humanity, Hierarchy, Shamballa

9.                  It is interesting to realize, following an examination of the second triangle, that even Hierarchy still has much to accomplish, for it has not entirely ‘reached’ Shamballa, and the return reciprocal flow has not yet been evoked. The arrow presently arising from Hierarchy and moving towards Shamballa is clearly the result of the arrow that reached Hierarchy from Shamballa in earlier times.

The importance, therefore, of the centre which we call Humanity will be apparent.  The Secret Doctrine has ever taught that mankind has a special function in saving and regenerating nature.

10.              To realize this will contribute to the restoration of the true dignity of man. Today the place of man within the scheme of things is often exaggerated (by those who know nothing of occultism) or minimized (by materialists). An understanding of man’s true position in the Cosmic Design is the gift of occultism to the human mind.

  The "saving force"—a circulatory combination of the three major energies—is radiated by humanity as a group-creative impulse, and this gradually sweeps all forms of life into the field of its magnetic potency, thus relating them (or rather the soul of each kingdom) to the Hierarchy and to Shamballa.  This involves a great mystery which is closely tied up—little as you may realise it—with the doctrine of Avatars or of World Saviours.

11.              A section on the “saving force” may here be interpolated with profit:

Thus Shamballa, the Hierarchy and Humanity will stand consciously related and dynamically in touch with each other. The Will of God, the Love of God and the Intelligence of God will thus fuse and blend on Earth and in relation to human problems. Conditions will consequently be brought about and energies will be set in motion which will end the rule of evil and bring war to an end through the victory of the Forces of Light, recognised and aided by Humanity.

This synthesis of the three energies, evoked through invocation and the response of certain divine Potencies, is esoterically given the name of "the saving Force." Of its exact nature and intended effects we know practically nothing. It has never before appeared in action on the physical plane, though it has been for some time active upon the mental plane. Though it is a blend of the energies of the three centres referred to above, it is primarily the energy of the divine Will, which will be its outstanding characteristic. (EXH 275)

12.              The “saving force” is triple—“a circulatory combination of three major energies”. To it, Shamballa, Hierarchy and Humanity must all make their contribution.

13.              We can see that Humanity is destined to become a planetary saviour, through the radiation of the “Saving Force”, This will be instrumental in the redemption of the lower kingdoms through the soul aspect of those kingdoms. This soul connection must be emphasized.

14.              One day humanity will be seized by a “group creative impulse” and humanity as a whole will, creatively undertake this planetary redemption through the purposeful wielding of the Saving Force.

15.              We are told in the second stanza of the threefold Great Invocation that “the hour of service of the saving force has now arrived”. We are also told here that the “saving force” is related to the “doctrine of Avatars or World Saviours”. The World Saviour is now preparing to reappear. All these ideas must be taken together. His reappearance and the emergence into increasing potency of the “saving force” are to occur together. We may infer that the Reappearance of the Christ will go far towards making the “circulatory combination of three major energies” a reality.

It is in this connection that the words I gave you previously are pertinent:

16.              DK now offers an interpretation of two of the four happenings or consequences arising from the understanding of the Law of the Supplementary Seven.

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"The group must understand the nature of the Three."  This will be seen to refer to the three major centres and the nature of their relationship, and not specifically to the Trinity.

17.              Once the group realizes that the three septenates (the lesser seven, the greater seven and the planetary seven) form “one great whole” and Law of the Supplementary Seven is understood, the group must come to an understanding of the Three (Shamballa, Hierarchy and Humanity, in their present and future circulatory relationship).

18.              Various trinities (such as the Buddhas of Activity) may also be interpreted as related to this Three. We note that the Tibetan uses the qualifier “specifically” when saying that the “Three” are “not specifically” related “to the Trinity”, but the connection is obviously there.

19.              The “One”, in such a case, could be interpreted as Sanat Kumara. There are also more extended interpretations suggested below.

"The nature of the One must be grasped and comprehended."  This has reference to the fact that our planetary Life is Itself a centre within a still greater Life, and is today one of the three planetary centres (even if not yet one of the seven sacred planets) which are the custodians of the force, in process of transmission, which will be to the greater Life what Shamballa, the Hierarchy and Humanity are to Our planetary Logos.

20.              Here the thoughts become very abstruse and there is no certainty that we can interpret correctly what is here said. Close examination shows a clear interpretation to be almost maddeningly elusive and therefore, closely guarded. Still we can explore some thoughts in relation to the analogy.

a.                   There are perhaps two levels upon which the Three and the One can be understood. The Tibetan gives the higher of these levels.

b.                  First let us mention an interpretation which the Tibetan does not emphasize.

c.                   In such an interpretation, the Three Buddhas of Activity would be “the Three” and Sanat Kumara “the One”.

d.                  In justification of this interpretation, it would make sense that after attempting to understand the “lesser seven”, the “greater seven” and the “planetary seven” (the “Seven Ray Lords of our planet”), we should ascend higher in sequence to the Three Kumaras (the Buddhas of Activity, who are greater than these Ray Lords) and thence to the “One” they surround, i.e., Sanat Kumara, Who is greater still.

e.                   But the Tibetan takes us directly to our Planetary Life (presumably our Planetary Logos considered as a Monad), and beyond. Our Planetary Logos, we are told, is one of three planetary centers which, together, will be to a “still greater Life” what Shamballa, Hierarchy and Humanity are to the Planetary Logos.

f.                    An important question arises: are the “three planetary centers” the sole custodians of the “force”, or are there other planetary custodians?

21.              It is hard to know what the two other planets are. We could with reason say they are Saturn and Mars which, with which Earth, make up a great third ray Triangle. In this case, we might be tempted to say that Saturn, Mars and Earth would be three planetary centers which stand in relation to the Solar Logos? as Shamballa, the Hierarchy and Humanity stand to “Our planetary Logos”.

22.              But one step may be missing and that “still greater Life” might not be the Solar Logos at all!

23.              That “greater Life” might be one step short of the Solar Logos. It would find its symbolic representation in TCF, p. 1238, as one of three circles that lie just below the circle representing the Solar Logos. These three circles represent the members of what is called the “Solar Trinity”.

24.              Then Saturn, Earth and Mars would stand to that “greater Life” (the one on the left, which we might call ‘Solar Brahma”) as Shamballa, Hierarchy and Humanity stand to the planetary Logos of Earth.

25.              We should think this out. The analogy may not be exact, and in order to make it more exact, we would have to expand the scope of Shamballa, Hierarchy and Humanity to embrace the planetary scheme and not just one of its globes. For indeed, just as Humanity is found on more globes and chains than our Earth-globe within the Earth-chain, so are Shamballa and Hierarchy terms representing vaster processes within our planetary scheme than usually considered.

26.              If we are ignorant of the structure of our planetary scheme (and we are all more ignorant on this matter than enlightened) we will not catch these subtleties.

27.              If we wish to take the analogy further and bring the Solar Logos into consideration, then, it could be that Earth, Mars and Saturn together, would represent to a the Solar Logos what Humanity (on a scheme level) represents to the Planetary Logos. Then Venus, Jupiter and Uranus would represent to the Solar Logos what Hierarchy (on a scheme level) represents to the Planetary Logos. And three other planets (thus far unspecified by the Tibetan) would represent to the Solar Logos what Shamballa (on a scheme level) now represents to the Planetary Logos. Among those three other planets may well be Vulcan and Pluto which are already implicated in Shamballic demonstration. (cf. EP II 99 and map on TCF 1238, specifically three circles seen surrounding the Solar Logos).

28.              If we think of Shamballa, Hierarchy and Humanity only in relation to our little globe which is (apparently) but one seventh of our Earth-chain (though it could be but on tenth), which is but one seventh of our Earth-scheme (or one tenth), we shall run into a ‘level-mismatch’.

29.              One has to read Master DK so carefully in some of these references. If DK meant the Solar Logos, why did He not simply say so—as He often does? We have to ask ourselves if He was hinting at a great but unnamed “Life” (one of the members of the “Solar Trinity”). It is usually entirely overlooked that there are three great Lives who function in contiguity with the Solar Logos even as the three Buddhas of Activity surround Sanat Kumara (Who is often considered the Planetary Logos, Himself—depending upon the reference).

30.              There is a difference however. Whereas the “Solar Trinity” is placed in the diagram somewhat below the Solar Logos, the Three Buddhas of Activity seem to overlap and surround Sanat Kumara.

31.              But THEN, the Planetary Logos, per se, is not shown on the diagram, and if it were, then the three circles which overlap the Sanat Kumara circle, would probably be seen below the circle representing the Planetary Logos.

32.              In any case, without some awareness of these three great Beings, the members of the Solar Trinity (‘Solar Brahma, Vishnu and Shiva’, represented by three large circles in TCF 1238) we may not be capable of interpreting this passage with any degree of correctness.

33.              Putting one analogy more formally: Our Planetary Logos/Scheme-wide Shamballa, Hierarchy, Humanity = ‘Solar Brahma’/Saturn, Mars, Earth

34.              One other point must be offered that could lead to yet another interpretation. We note the emphasis on the word “force”. We know that our Planetary Logos is (or will be) the custodian of solar systemic kundalini because it is to the Solar Logos what the base of the spine center is to man. It may be that there are two other Planetary Logoi who share this custodianship and that the three of them together represent the kundalini “force” of our Solar Logos. Could these other two be Mars and Pluto, both of them related to the eighth sign, Scorpio, and bearing in mind that we are studying Rule VIII?

35.              Were this the case, those three planets would be related to the third person of the Solar Trinity, for kundalini is a relatively material force.

36.              Suppose we took the Shamballa, Hierarchy and Humanity of our little globe (a kind of base of the spine for our planetary-chain) and considered them in relation to the Planetary Logos as a whole. This triplicity could then represent the three channels for planetary kundalini.

37.              Three planets (Earth, Mars and Pluto—all non-sacred) could then be conceived in relation to solar logoic kundalini.

38.              This is another line of thought worth pursuing whether or not it fits exactly with the analogy presented in the Tibetan’s statement.

39.              The implications of this alternate line of interpretation are subtle, intricate, remarkable and full of technical detail. Unfortunately this is not the place to go into this matter exhaustively.

40.              Suffice it to say that the veils thrown over planetary lore are not easily penetrated.

41.              Putting these complex considerations aside, what is the “ONE” which the group must come to understand? Shall we, at this point, say it is the Planetary Logos, our Planetary Life (expressed through Sanat Kumara)?

42.              The Tibetan describes the nature of the “Three” which we must understand—the interactive union of Shamballa, Hierarchy and Humanity, but is not explicit about the exact nature of the “ONE”. Yet this inference that the “ONE” is the Planetary Logos is reasonable.

43.              Beyond the “ONE” is the Solar Logos, Himself, the ‘understanding’ of Whom, in the most initial phases of that understanding, is the work of the initiate of the seventh degree.

"The group must work through the medium of the united breath."  This deals with the processes of circulation, for the breath is the life and pours through all the centres.

44.              Here the Tibetan relates the “united breath” to circulation. Well, it would seem that all the air signs would be involved, for air is, analogically, the medium of breath. A group must learn to breathe together, to divinely conspire together. Through the breath, energy can be moved from one point of focus to another—whether within the group or to points external to the group.

45.              Gemini is specifically the astrological sign related to the breath; Aquarius to circulation; and Libra to the balance and equilibrizing of the process.

46.              Just as there are centers in the individual, so the group has its centers; the group must learn to circulate energy through those group centers (the composite of the centers of the individuals comprising the group) correctly.

"The group must attain a unified rhythm."  This has no reference in reality to the work of a group of disciples, but to a group of centres of life, such as the three major centres or the entire group of seven centres.

47.              The Tibetan expands the idea of the “unified rhythm”. For Him it is not an intra-group matter, but relates to other and greater centers. Perhaps it has something to do with a knowledge of the cycles of those greater centers, and with the group’s ability to respond to those cycles.

48.              Hierarchy certainly works with a “unified rhythm” and Hierarchy knows the cycles and right timing for reception and distribution/application.

A study of these ideas may carry illumination, but I would again remind you that I write for initiates, living at a later period in this century and in the next.

49.              DK is always cautioning us that we should not get carried away with our ability to fathom this Rule, and all the advanced Rules. Always, the obvious interpretation, though perhaps indicative, is not the correct one.

50.              DK does not tell us that a close study of the four ideas presented will carry illumination—only that it “may”. I think we can see why.

In considering this Law of the Supplementary Seven, I would like to point out that the word "supplementary" is of real significance.  It brings in a factor of great interest, from the angle of initiation.

51.              That which is “supplementary” is supportive and needed at certain stages of a process, but not necessarily needed at later stages. That which is supplementary holds a secondary position in any process.

  You must bear in mind that when the antahkarana is constructed and in use, there is consequently a free play of energy in a direct line between the Spiritual Triad and the personality; i.e., between the Monad and its "earthly anchor."

52.              Note that the personality is called the “earthly anchor” of the Monad. Monad and personality have much in common, as previously suggested. Both, from a certain perspective, are based upon the number one, whereas soul is based upon relationship. It can be seen how the figure of the diamond could emerge when tracing lines from the personality to soul to Monad.

You will also remember that the soul body, the form on the higher levels of the mental plane which has "shrouded" the soul, eventually disappears.  This, as you know, takes place at the fourth initiation and is one of the best recognised facts in the occult teaching.  In the three worlds, the correspondence to this disappearance of the form of the second divine aspect, the soul, is the dissolution of the astral body—the second aspect [Page 162] of the personality.  Then the personality stands free from its control.  Sensitivity and reaction to contact in the three worlds has been perfectly developed, but it no longer holds the disciple a prisoner.

53.              It is in this section that we gather the notion that the causal body shrouds the true soul. If we consider the causal body as a ‘burial shroud’ we will perhaps be more eager to get rid of it at the right time.

54.              We are speaking of the disappearance of veils and of intermediaries between spirit and matter. The Seven Rays are particularly related to the second aspect of divinity and are, in some mysterious manners, veils over monadic life and definitely intermediaries between spirit and matter. It may be that rays, too, will have their time of disappearance. This would be an abstruse consideration.

55.              We are here discussing the ‘supplementarity’ of the second aspect of divinity. The casual body and the astral body are both representatives of the second aspect. The causal body is supplementary (to reality) and so is the astral body. However, it is not that the qualities and capacities of these two temporary centers of force are unneeded. Far from it. Those qualities are absorbed by the lower vehicle, so that such qualities become virtually instinctive, automatic, ever-ready to respond—for, surely the sensitivity of the second aspect is needed in the ‘Divine Demonstration’.

56.              There is a hint here that the second aspect can be imprisoning before it becomes “perfectly developed”. The second aspect is related to the Law of Attraction, and thus, on a lower turn of the spiral, to the magnetism which binds. The second aspect has, eventually, to go if we (or any life in form) are to be free of attachment.

Then, at a later stage upon the Path of Initiation, the causal body also disappears and the initiate stands free in the three worlds.  The astral body and the causal or soul body are—in the language of esotericism—supplementary to reality.  They have had a temporary reality during the evolutionary process, but (having served their purpose and having endowed man with certain required assets—consciousness, feeling, sensitivity, the ability to establish and register contact) they pass away and the initiate remains, possessed of power over form and a fully awakened consciousness.  He is a soul and the fusion is complete.

57.              The sections we are now considering go a long way toward explaining the meaning of the word “supplementary”, so foundational to an understanding of Rule VIII, based as it is on the Law of the Supplementary Seven.

58.              The true initiate is the Monad. On the way to becoming the fully conscious Monad in expression, he becomes the fully conscious soul. This law engineers the freedom of the initiate from certain supplemental instruments.

59.              The second aspect gives or endows.

60.              Man needs the endowments (the “required assets”) of the second aspect here listed as—

a.       Consciousness

b.      Feeling

c.       Sensitivity

d.      The ability to establish and register contact

61.              Having given, once its endowments are absorbed by that to which it has given, it disappears. Then Spirit and matter can relate in complete freedom.

62.              In the study of this Rule we identify that which must eventually be relinquished, and in so doing, make the preparation for relinquishment easier.

What is true of the individual is true too of the Heavenly Man, the planetary Logos.  In the long period of a world cycle there comes a time when the Hierarchy itself, as a body organised and functioning in order to implement certain evolutionary ends, is no longer needed.

63.              Hierarchy is to the Planetary Logos (considered as the Planetary Monad) as the causal body is to the man considered as the human Monad.

  It is then regarded as "supplementary," and under the Law its life, its potency and its entire consciousness are absorbed into the planetary head centre, Shamballa.  A great process of abstraction or of withdrawal takes place, covering necessarily a long period of time, and which is consummated only when evolution—as we know it—comes to an end and the planetary Life (again as we know it) also comes to an end. 

64.              We see how the Law of the Supplementary Seven is intimately related to the first aspect which magnetically absorbs the other aspects of divinity at the conclusion of the evolutionary process.

65.              The Law of the Supplementary Seven is a Law about abstraction and absorption—which can be understood as ‘return to essence’. Hierarchy as well, we are told, one day becomes supplementary—“supplementary to reality” (an interesting concept).

66.              This great law is, in a way, about the retraction of that which has been emanated. “Life”, which is the source of all, creates supplementary vehicles for its expression. When the intended task is accomplished, the emanated life which supported those supplementary vehicles is retracted into its emanating source.

67.              Note how the Tibetan says that one day “Planetary Life (as we know it) also comes to an end”. Abstraction (except for the ‘Final Universal Abstraction’) is not disappearance, but simply a refocussing on a dimension inaccessible to ordinary means of perception.

68.              We must focus on the phrase “as we know it” to realize that the Planetary Life continues in a manner unfathomable to us.

69.              We note that we are dealing with the eighth Rule. The number eight is associated with death and liberation; this is actually the theme of our discussion—the withdrawal of life essence from that which is supplemental to life essence.

This process of abstraction is always going on.  Men become disciples and then initiates.  Some stay as hierarchical workers, choosing to work with the planetary forces of evolution.  Others pass on into the great Council Chamber of the Lord of the World, and still others pass out of our planetary ring-pass-not altogether.

70.              All of this “moving on” to more advanced levels of expression, all this “passing on” and “passing out” is part of the process of abstraction. Greater magnets attract lesser ones; greater Lives attract lesser lives. That which is supplementary is relinquished once it has served its purpose.

Thus the Law of the Supplementary Seven is ever in force.  It functions in the processes going on in the seven centres of the individual man, gathering energy from one centre into another until all are centred, controlled and directed in the head.

71.              In this sense the Law of the Supplementary Seven might be called the ‘Law of Elevation’ as well as the ‘Law of Abstraction’.

72.              The law is not about the creation of a supplementary seven; rather, it is about the dissolution of all supplementary sevens and the withdrawal of the life essence therefrom.

  In the stage of what the Hindus call [Page 163] "samadhi" the vital energies from all the centres are concentrated in the highest head centre in the etheric body, in the area just above the physical head.  Thus the analogy is complete.

73.              One can see that when the discipline of Samadhi is correctly practiced, one is working with the Law of the Supplementary Seven, proving (for the duration of the Samadhi) that the lower six are supplementary to the highest one, and later, that even that one is supplementary to the higher soul center which will abstract the life from it when the death of the form really comes.

74.              The practice of “Pratyahara”, one of the Eight Means of Yoga, is directly related to this law.

75.              Through the Law of the Supplementary Seven, the Many (traveling through many emanatory septenates) return to the One.

76.              We have arrived at a fundamental principle concerning the Law of the Supplementary Seven (no matter to what level it may apply). Through the instrumentality of this Law, sevens are ever being abstracted into a one. This leads to bliss, as in the case of Samadhi, wherein the energy of the seven human centers are all elevated and centered in the higher head center—the crown chakra immediately above the head.

 The processes of abstraction are (as you may thus see) connected with the life aspect, are set in motion by an act of the spiritual will, and constitute the "resurrection principle which lies hidden in the work of the Destroyer," as an old esoteric saying expresses it.  The lowest manifestation of this principle is to be seen in the process of what we call Death—which is in reality a means of abstracting the life principle, informed by consciousness, from the form or the bodies in the three worlds.

77.              The Tibetan tells us that “the processes of abstraction are (as you may thus see) connected with the life aspect, are set in motion by an act of the spiritual will, and constitute the ‘resurrection principle which lies hidden in the work of the Destroyer,’. This is a synthetic statement, relating certain great concepts and energy movements—abstraction, spiritual will, resurrection, and destruction.

78.              It is important to realize that the processes of abstraction are not related to the ‘death aspect’ but to the “life aspect” and that the spiritual will sets these processes in motion.

79.              The implication is that, until we have developed the spiritual will, we cannot abstract from supplementation at will.

80.              We can see that we are dealing here with a ‘technique of resurrection’, and that there is a deep occult science behind the methods of resurrection.

81.              It is beautiful to think that the “resurrection principle…lies hidden in the work of the Destroyer”. Without resurrection and the Destroyer there would be no way ‘Home’.

82.              While “Death” is the lowest manifestation of the “resurrection principle”, its true purpose can be given as ‘the restoration of life to Life’.

Thus, the great synthesis emerges, and destruction, death, and dissolution are in reality naught but life processes.  Abstraction is indicative of process, progress and development.

83.              So a great justification for abstraction emerges. The first ray is shows in its most beautiful light.

84.              Destruction, death and dissolution are revealed to be the servants to Life.

85.              The motion of the first ray is “progress onward”. We can see that abstraction serves this progressive process since “abstraction is indicative of process, progress and development”.

86.              We might call the “Law of the Supplementary Seven”, the ‘Law of the Termination of Supplementation’.

It is this aspect of the Law of Life (or the Law of Synthesis as it is called in certain larger connotations) with which the initiate specifically deals when wielding the Law of the Supplementary Seven.

87.              We are given a relationship between three great laws arranged hierarchically. The Law of Synthesis contains the Law of Life which contains the Law of the Supplementary Seven.

  The group angle of the matter can be seen if you remember that the individual initiate, when wielding this law, draws upon the united energy of the Will as the group is expressing it in "unified rhythm."  It is by the use of the "united breath" of the entire group (as much of it as his individual will can assimilate, focus, use and direct) that he augments his own will and its directed force.

83.              The “group angle” on the Law of the Supplementary Seven relates Rule VIII to Rule IV.

 “The group angle of the matter can be seen if you remember that the individual initiate, when wielding this law, draws upon the united energy of the Will as the group is expressing it in ‘unified rhythm’.”

Let us remember part of Rule IV:
“Let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life. This they must bring about through the evocation of the Will”.

84.              An important principle emerges: the “united breath” augments the will of the individual and strengthens the directed force of that will.

85.              There can also be no doubt that through the “united breath”, the group will is strengthened and its direction of energy led to accomplishment.

86.              There is a willful group-focussing and group-circulation of energy through the united breath. The mode of circulation pays careful attention to the cycles and rhythms of the seven planetary centers through which circulation must occur (especially to the cycles and rhythms of the higher three centers—Shamballa, Hierarchy and Humanity).

87.              The united energy and rhythm of the group assist in the process of liberation. Group Will liberates.

  The breath, as we well know, is the life; this Law is the one wielded by the living or risen Christ, in perfect harmony with the will of Shamballa.

88.              This is an amazing statement relating the “risen Christ” to this great law.

89.              We know that the Christ is coming to bring the rite of initiation to humanity and on a broad scale. May we think that He will wield the Law of the Supplementary Seven in the raising of humanity through the initiatory process?

  Herein lies one of the mysteries of the resurrection initiation about which so little has been told, and it is the very heart of the mystery of the ascension initiation.  In this latter initiation the living risen Christ withdraws or abstracts Himself and enters consciously and permanently into the great centre, Shamballa.

90.              The “ascension initiation” is the sixth, and leads to Shamballa on the sixth or monadic plane.

  The resurrection and the ascension are the results of the death or destruction of the causal body.  It can be seen, therefore, how true the Gospel story is to the purposes of Shamballa.

88.              We can see the immense range of Rule VIII. It takes us all the way to the sixth initiation (the “Ascension”) if properly understood and fulfilled.

89.              The Initiation of Resurrection is here discussed, but it is doubtful whether DK is referencing the true Resurrection—the seventh initiation. Rather, I think the word is applied more conventionally to that which humanity has usually judged to be the Resurrection—namely, the process of “rising from the dead” which followed the crucifixion of the Master Jesus.

90.              A point of confirmation: since the “ascension initiation” is called “this latter initiation” the resurrection here referenced cannot be the true Resurrection Initiation which follows the Ascension.

91.              There is a hint here that in the processes of abstraction (or when more advanced, of “Resurrection”), the processes of the breath are implicated. Surely in the achievement of Samadhi, the breath must be utilized scientifically. It sounds as if one breathes one’s way into the Resurrection—and that Christ knew how to do this. By this is not meant conventional breathing, but the willful, rhythmic control of high energy currents.

92.              We see that the Christ wields the Law of Life, (an aspect of the Law of Synthesis) and, in the producing of Resurrection, the Law of the Supplementary Seven also. This Law of the Supplementary Seven must relate, as well, to the coming upliftment of Humanity which will result from His “Second Coming”.

93.              We are entering the Age of the Seventh Ray (as this ray cycle coincides with the Aquarian Age). From what we have learned about the Law of the Supplementary Seven, it would seem that the Aquarian Age will provide opportunity for release from supplemental septenates and the for the resolution of the seven into “the Three” and then “the ONE”.