(12) Green (bright live shade) indicates diplomacy, worldly wisdom, suavity, tact, politeness, and "polite deceit" in general; (dirty, muddy shade) indicates low deceit, low cunning falsehood, trickery of a low order; (dark, dull shade) indicates jealousy, envy, covetousness.

(3) The Golden Flower is the Light. What colour has the Light? One uses the Golden Flower as an image. It is the true power of the transcendent Great One. The phrase, " The lead of the water-region has but one taste," refers to it.

(13) Ananda then asked Vimalakirti: “How long does this fragrance last?”

Vimalakirti replied: “It lasts until the rice has been digested.”

(7) For if they do these things in a green tree, what shall be done in the dry?

(3) Furthermore, the whole body feels strong and firm so that it fears neither storm nor frost. Things by which other men are displeased, when I meet them, cannot cloud the brightness of the seed of the spirit. Yellow gold fills the house; the steps are white jade. Rotten and stinking things on Earth that come in contact with one breath of the true power will immediately live again. Red blood becomes milk. The fragile body of the flesh is sheer gold and diamonds. That is a sign that the Golden Flower is crystallized.

(91) Yet the sun possesses a nearness to gold, The dry branch and the green are alike near the sun, Does the sun veil himself from either? Yet what is the nearness of that green branch, Wherefrom thou eatest ripe fruits? But as for the dry branch) from its nearness to the sun, What does it but more quickly grow dry and sapless? Be not intoxicated after the manner of this branch, Which, when it becomes sober, has cause for repentance, But, like those drunkards who, when they drink wine,

(3) He who thus knows this nectar, becomes one of the Maruts, with Soma at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

(62) Munpus saith: It behoves you, O all ye seekers after this Art, to know that whatsoever the Philosophers have narrated or ordained, Kenckel, herbs, geldum, and carmen, are one thing!* Do not, therefore, trouble about a plurality of things, for there is one Tyrian tincture of the Philosophers to which they have given names at will, and having abolished the proper name, they have called it black, because it has been extracted from our sea. And know that the ancient priests did not condescend to wear artificial garments, whence, for purifying altars, and lest they should introduce into them anything sordid or impure, they tinged Kenckel with a Tyrian colour; but our Tyrian colour, which they placed in their altars and treasuries, was more clean and fragrant than can be described by me, which also has been extracted from our red and most pure sea, which is sweet and of a pleasant odour, and is neither sordid nor impure in putrefaction. And know ye that we have given many names to it, which are all true—an example of which, for those that possess understanding, is to be traced in corn that is being ground. For after grinding it is called by another name, and after it has been passed through the sieve, and the various substances have been separated one from another, each of these has its own name, and yet fundamentally there is but one name, to wit, corn, from which many names are distinguished. Thus we call the purple in each grade of its regimen by the name:of its own colour.

(27) The goddess said:

“Do not say these flowers are not in the state of suchness. Why? Because they do not differentiate, and it is you (alone) who give rise to differentiation. If you (still) differentiate after leaving home in your quest of Dharma, this is not the state of suchness, but if you no longer give rise to differentiation, this will be the state of suchness. Look at the Bodhisattvas whose bodies do not retain the flowers this is because they have put an end to differentiation. This is like a man taking fright who invites trouble for himself is like a man taking right and evil (people). So if a disciple fears birth and death, then form, sound, smell, taste and touch can trouble him, but if he is fearless he is immune from all the five sense data. (in your case). It is because the force of habit still remains that these flowers cleave to your body but if you cut it off, they will not stick to it.”

(31) Yellows and Orange have an inspiring and illuminating effect upon the mental faculties.

(11) Whatever sweet-scented blossom arises at various seasons through the hand-labour of men, or has a perennial root and blossoms in its season with new shoots and sweet-scented blossoms, as the rose, the narcissus, the jasmine, the dog-rose (nêstarûn), the tulip, the colocynth (kavastîk), the pandanus (kêdi), the kamba, the ox-eye (hêri), the crocus, the swallow-wort (zarda), the violet, the kârda, and others of this genus, they call a flower (gûl).

(26) Not only have the roots of plants the general "sense of direction" which causes them to grow downward in spite of all attempts to prevent them, but they have also the "sense of moisture," which causes them to seek the direction of water. Many plants also turn their leaves and blossoms to the light, no matter how often they are turned in the opposite direction. Potatoes in dark cellars will often send forth their sprouts twenty or thirty feet in the direction of light which shows through a tiny crack in the wall. Likewise, plants possess the "sense of taste" to a very high degree in some cases. By means of this sense they are able to detect differences in substances, and to choose those substances which are conducive to their nutrition. They are able to distinguish between poor and rich soil, and also between different chemicals of differing nutritive values. They always move their roots in the direction of the best food supply, and also toward moisture. Not only do the roots of plants move in the direction of water, but instances have been cited in which the leaves of plants will bend over during the night and dip themselves in a vessel of water several inches away. Insect-eating plants recognize the difference between living animal substance and bits of inorganic matter or vegetable substance, casting off the latter two as if in disgust. Experiments have been made of placing a bit of cheese in the reach of such plants, when, though cheese is of course unfamiliar to them, they will seem to recognize its nitrogenous nature and will devour it as readily as they will a piece of flesh or the body of an insect.

(28) It should be noted by the student, in passing, that the Green group of auric colors seems, at first glance, to be an exception to the general rule regarding the blending of the primary auric colors; and to manifest contradictions in character. For instance, it is difficult for the average student to comprehend why a blending of the spiritual blue and the intellectual yellow should yield a green indicating deceit, etc. A subtle analysis of deceit, however, gives the secret of this combination, particularly when it is noted that in certain of the less desirable of the green combinations there is combined a slight mixture of black and of red. It is not necessary to go into details concerning this particular point—it is enough to indicate the nature of the solution of the mystery. Again, there is a certain shade of Green, that which manifests in the prevailing colors of trees, plants, etc., which when shown in the auric coloring indicates a love of nature, etc. The following words from a celebrated occultist gives a valuable hint to those whose minds tend to keen analysis concerning these matters; this occultist says: "To those who are fond of analysis of this kind, I will drop the following hint, which may help them in the matter, viz.: The key is found in the fact that Green lies in the centre of the spectrum, and is a balance between the two extremes, and is also influenced by these two extremes in a startling manner." Important Suggestions The Rosicrucian teachers do not content themselves with instructing their students concerning the particular colors which, when seen in the aura, indicate the presence and activity of certain mental or emotional states in the person. They also instruct the student according to the celebrated principle of Action and Reaction, which forms an important feature of certain branches of the Rosicrucian teachings. That is to say they instruct the student that if he will hold in his mind the mental image of a certain color, there will result a reaction in the direction of the production in the student's mind or emotional nature of the feeling or emotion corresponding to that particular color. For instance, if the student will hold his thought and attention firmly concentrated on the Red group of colors, there will be awakened in him a strong passional emotion, and the manifestation of animal vitality and vigor, virility, courage, etc. Again, if he will hold in his mind in the same way the Blue group of colors, he will experience an uplift of spiritual or religious emotional feelings, and his nature will be quickened along those lines. Again, if he would stimulate his intellectual faculties, or reinvigorate a tired mind, he has but to concentrate on the Yellow group of colors to obtain the desired result. So, it is seen, not only do mental and emotional states manifest appropriate colors, but the colors themselves tend to produce their corresponding mental and emotional states. The action of Red upon the bull and other animals is explained in this way; also we have here a suggestion as to why a man "sees red" under moments of great excitement leading to physical action of punishment, etc.

(30) But the Sweetness is like Oil or Fire, wherein the Flash continually kindles itself, so that it shines: But the Oil being sweet, and mingled with the Matrix of the Water, therefore the shining Light is steady, [constant and fixed,] and sweet: But seeing it cannot, in the Nature of the Water, continue to be an Oil only (because of the Infection of the Water) therefore it becomes thick; and the [Nature or] Kind of the Fire colours it red; and this is the Blood and the Tincture in a Creature, wherein the noble Life stands. Of the Death and of the Dying. The Gate of Affliction and of Misery.

(4) Near to that tree the white Hôm, the healing and undefiled, has grown at the source of the water of Arêdvîvsûr; every one who eats it becomes immortal, and they call it the Gôkard tree, as it is said that Hôm is expelling death; also in the renovation of the universe they prepare its immortality therefrom; and it is the chief of plants.