(29) It is also a part of the teachings that the Three Primary Colors have a decided therapeutic effect, and that one may apply the principle in healing work. The colors may be applied either by means of physical colors placed in the environment of the person, or else held in the mind of the mental healer giving the treatment. Here is the Therapeutic Scale of Colors: Therapeutic Scale of Colors Blues, Violet, Lavender, etc. , have a cooling and soothing effect upon the nervous system, and upon the blood and bodily organs.

(49) Consciousness, intelligence, and force are fittingly symbolized by the colors blue, yellow, and red. The therapeutic effects of the colors, moreover, are in harmony with this concept, for blue is a fine, soothing, electrical color; yellow, a vitalizing and refining color; and red, an agitating and heat-giving color. It has also been demonstrated that minerals and plants affect the human constitution according to their colors. Thus a yellow flower generally yields a medicine that affects the constitution in a manner similar to yellow light or the musical tone mi. An orange flower will influence in a manner similar to orange light and, being one of the so-called secondary colors, corresponds either to the tone re or to the chord of do and mi.

(28) The second method of healing was by vibration. The inharmonies of the bodies were neutralized by chanting spells and intoning the sacred names or by playing upon musical instruments and singing. Sometimes articles of various colors were exposed to the sight of the sick, for the ancients recognized, at least in part, the principle of color therapeutics, now in the process of rediscovery.

(27) The various combinations of the three Primary Annie Colors are formed in connection with White and Black, as well as by the blending of the three themselves. These combinations of course result from the shades of mental and emotional activity manifested by the individual. But not only is the blending caused by the mixing of the colors themselves, in connection with Black and White, but in certain cases the body of one color is found to be streaked, striped, dotted, or clouded by other colors. At times there is perceived the mixture of two antagonistic color streams fighting against each other before blending. Again we see the effect of one color neutralizing another. In some cases great black clouds obscure the bright colors beneath, and then darken the fierce glow of color, just as is often witnessed in the case of a physical conflagration. Again, we find great flashes of bright yellow, or red, flaring across the field of the aura, showing agitation or the conflict of intellect and passion.

(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.

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

(20) The habitual colors shown indicate the 'general character' of the person; the passing colors show what feeling, emotion, or passion (if any) is dominating him at that particular time." Another writer, describing the appearance of the aura of a person, has said: "The shades and colors of the aura present an ever-changing kaleidoscopic spectacle. The trained occultist is able to read the character of any person, as well as the nature of his passing thoughts and feelings, by simply studying the shifting colors of his aura.. To the developed occultist the mind and character becomes as an open book, to be studied carefully and intelligently. Even the student of occultism who has not been able to develop the clairvoyant vision to such a high degree, is soon able to develop the sense of psychic perception whereby he is able to at least 'feel' the vibrations of the aura, though he may not see the colors, and thus be able to interpret the mental states which have caused them. The principle of course is the same, as the colors are but the outward appearance of the vibrations themselves, just as the ordinary colors on the physical plane are merely the outward manifestations of vibrations of matter. But it must not be supposed that the human aura is always perceived in the appearance of a luminous cloud of ever-changing color. When we say that such is its characteristic appearance, we mean it in the same sense that we describe the ocean as a calm, deep body of greenish waters. We know, however, that at times the ocean presents no such appearance, but, instead, is seen as rising in great mountainous waves, white-capped, and threatening the tiny vessels of men with its power. Or again, we may define the word 'flame' in the sense of a steady, bright stream of burning gas, whereas, we know only too well that the word also indicates the great hot tongues of fiery force that stream out from the windows of a burning building and lick to destruction all with which it comes in contact. So it is with the human aura. At times it may be seen as a beautiful, calm, luminous atmosphere, presenting the appearance of a great opal under the rays of the sun. Again, it blazes like the flames of a great furnace, shooting forth great tongues of fire in this direction and that, rising and falling in great waves of emotional excitement, or passion, or perhaps whirling like a great fiery maelstrom toward its centre, or swirling in an outward movement away from its centre. Again, it may be seen as projecting from its depths smaller bodies or centres of mental vibration, which like sparks from a furnace detach themselves from the parent flame and travel far away in other directions—these are the projected thought forms of which all occultists are fond of speaking and which make plain many strange psychic occurrences." The Three Primary Auric Colors Like their physical counterparts, the Auric Colors are derived from three Primary Colors, from which. all the various combinations and colors are formed. These three primary colors, together with White and Black, give us the key to the entire auric spectrum.

(19) A writer on the subject has said of the manifestations of the auric colors: "Even when the mind is calm there hover in the aura the shades indicative of the predominant tendencies in the man. so that his stage of advancement and development, as well as his tastes and other features of his personality, may be readily discerned. When the mind is swept by a strong passion, feeling or emotion, the entire aura seems to be colored by the particular shade or shades representing it. For instance, a violent fit of anger causes the whole aura to show bright red flashes upon a black background, almost eclipsing the other colors. This state lasts for a longer or shorter time, according to the strength of the passion. If people could but have a glimpse of the human aura when so colored, they would become so horrified at the dreadful sight that they would never again permit themselves to fly into a rage—it resembles the flame and smoke of the 'pit' which is referred to in the orthodox churches, and, in fact, the human mind in such a condition becomes a veritable hell for the time being. A strong wave of love sweeping over the mind will cause the aura to show crimson, the shade depending upon the character of the passion. Likewise a burst of religious feeling will bestow upon the entire aura a blue tinge. In short, a strong emotion, feeling, or passion causes the entire aura to take on its color while the feeling lasts. You will see from what we have said that there are two aspects to the color feature of the aura, the first depending upon the predominant thoughts habitually manifesting in the mind of the person; the second depending upon the particular feeling, emotion or passion (if any) being manifested at that particular time. The passing color disappears when the feeling dies away, although a feeling, passion, or emotion repeatedly manifested shows itself in time upon the auric color. The habitual color shown in the aura, of course, changes gradually from time to time as the character of the person improves or changes.

(18) In addition to the ordinary colors named above, there are several shades which cannot be named, for they correspond to colors outside of the field of human vision, such as "infra red" and "ultra violet." Without going deeply into this phase of the subject, it may be said that the "ultra violet" auric colors denote high spiritual powers manifested in the direction of the highest and most worthy aims and ends; while the "infra red" auric colors denote psychic powers employed in unworthy ways and for base ends—as for instance, that which the occultists know as "black magic." There are two other auric colors which are impossible to describe in words, for there are no terms adequate for such expression. These colors are as follows: (1) the true primary yellow, which indicates the highest spiritual illumination of the intellect; and (2) true pure white, or a peculiar brilliancy and transparency, which indicates the presence of the awakened spirit.

(22) Black is really an absence of color, while White is really a harmonious blending of all colors. The blending of the Primary Colors in varied proportions produce what are known as the "hues" of color; and adding White we obtain "tints," while mixing Black produces "shades." Key to the Auric Colors An understanding of the basic character of the Three Primary Auric Colors, and of Auric Black and Auric White, gives the student the key to the whole range of auric coloring. For this purpose the following table is presented: The Red Group . Red represents the physical nature, and its presence always indicates the existence and activity of that part of the nature of man.

(1) One of the most interesting points of the Rosicrucian teachings to the average student is that which is concerned with the Aura, or Psychic Atmosphere of the Human Individual, and the Astral Colors which manifest in that Aura, and otherwise.

(7) Passing over several unimportant auric elements of a lower degree, the student is asked to consider the most interesting phenomena of the "auric colors" which represent the mental and emotional elements in the soul of the man or woman. These elements are the characteristic features of the aura when perceived by clairvoyant vision. The aura, seen in this way, presents the appearance of a luminous cloud composed of varied and shifting colors, extending in egg-shape to a distance of about two or three feet from the body, and gradually growing fainter toward its outward limits until it finally disappears.

(52) In addition to the colors of the spectrum there are a vast number of vibratory color waves, some too low and others too high to be registered by the human optical apparatus. It is appalling to contemplate man's colossal ignorance concerning these vistas of abstract space. As in the past man explored unknown continents, so in the future, armed with curious implements fashioned for the purpose, he will explore these little known fastnesses of light, color, sound, and consciousness.

(49) A writer on the subject has said of this particular point: "In addition to the changing of one's own mental states by the operation of the art of Polarization, the principle may be extended so as to embrace the phenomena of the influence of one mind over that of another, of which so much has been written and taught of late years. When it is understood that Mental Induction is possible, that is that mental states may be produced by 'induction' from those of other persons, then we can see how readily a certain rate of mental vibrations, or polarization of a certain mental state, may be communicated from one person to another, and the polarity of the second person be changed accordingly. It is along these lines that many excellent results of 'mental treatment' are obtained, though the practitioner may not understand the nature of the principle he is using. For instance, a person is 'blue,' melancholy, depressed in spirits, and full of fear. A mental scientist bringing his own mind up to the desired vibration, by means of his own will which thus produces the desired polarization in his own case, then by induction communicates these polarized vibrations to the mind of the patient, the result being that the patient's emotional states are converted from the negative polarization to the positive. A knowledge of the existence of this great occult principle will enable the occultist to better understand his own mental states, and those of other people. He will see that these states are all matters of degree, and seeing thus he will be able to raise or lower his mental and emotional vibrations at will—to change his mental poles, and thus be a master of his emotions instead of being a slave to them. And by his knowledge he will be able to aid his fellow men intelligently, and by appropriate methods change their mental and emotional polarization when the same is desirable." In concluding our consideration of the Principle of Polarity, we ask the student to study carefully the following words written by one who has a knowledge of the great subject of Balance, the art of which consists in finding the Centre between the Two Extremes, and thus maintaining a Poise and Balance which is undisturbed by any mental or emotional storm. This writer says: "Poise is Power. Poise results from Balance. Balance is secured by adjusting and maintaining the Centre between the Poles of the Pairs of Opposites. By Balanced Poise the Master neutralizes Polarity and Rhythm, by resolving them into Unity. In the Heart of the Storm is Peace. In the Centre of Life there is Poise and Power. Seek it ever, O Neophyte—for in it thou shalt find thyself. The foregoing sentences compose the substance of an ancient arcane aphorism, in which is contained the seed thought generated in the centuries of thought and experience of the arcane teachers. Do not pass it by because of its simplicity. Poised balance is the aim and goal of the arcane initiates. It is the secret of mastery. There is always a centre of everything. But the centre exists only because of the existence of the circumference. There is always a point or poise between the poles of every pair of opposites. But that point exists only because the extremes exist. And in the central point is always found the power of the whole event or thing. In the centre of gravity of the earth one would be able to remain in a position of perfect poise, unsupported except by the concentrated gravity of the whole earth. So nicely poised that a mere effort of the will would exert sufficient energy to propel him in any desired direction. The power of the opposites are concentrated at the central point. There all power is to be found, and there only. The axiom 'Action and Reaction are equal' indicates a central point in which lies the true lever which will move the whole. At the centre one is able to use action and reaction without being subject to either. The initiate strives to attain the state of equilibrium and absolute poise. He yearns to master the art of traversing the razor-edge of Life, balancing himself perfectly, like the trained mental athlete that he is, by means of the balancing-pole of the Opposites which he has firmly grasped. Pitting the Opposites one against the other—balancing law by law—the Master traverses the slender tightrope thread which separates the world of desire from the world of will. O Neophyte, in the Centre of Life shalt thou indeed find Poise and Power. In the Heart of the Storm shalt thou find Peace. In the Centre of the Cosmos shalt thou find THYSELF. He who finds the Centre of Himself, finds the Centre of the Cosmos. For, at the last, they are ONE!" The student when confronted with questions and problems in which a choice is difficult by reason of the strong activity of both extremes of polarization—of both of the Pair of Opposites, is advised to seek out the Centre between the two opposing poles, and to stand firmly there, feeling assured that there, and there only is the place of peace, poise and power. In the one word "BALANCE" there is to be found the Secret of many, or most of the perplexing questions of Life. Seek ever, Poise and Balance, and you will have Power and Peace! The further the student penetrates in his investigations along the lines of the physical, the mental, and the spiritual, the more will he become convinced of the truth of the ancient occult axiom that "Everything has its Opposite, which is the other pole of its manifestation." VII. The Principle of Sex The Principle of Sex manifests in the universal presence of sex distinction and activity which is apparent in all the manifested world, from its highest to its lowest manifestations. The spirit of this principle was expressed in the ancient occult axiom: "Sex is omnipresent and all-pervasive in the universe. All creation is generation, and all generation proceeds from Sex." All deep students of occultism, and many students of modern science, perceive the truth of the Rosicrucian ancient doctrine that Sex is all-pervasive, all-present, and is the cause of all creation, for creation always results from generation, and generation proceeds from sex-activity. There is Sex manifested in everything—the masculine and feminine principles are ever at work in the universe. This not only on the physical plane of being, but also on the mental and spiritual planes of being. On the physical plane Sex manifests physical generation; on the mental plane it manifests mental generation; and on the spiritual plane it manifests spiritual generation. An understanding of the Cosmic Principle of Sex will give one a clear insight into many subjects which have proved perplexing to the majority of thinkers.

(4) The human aura is composed of numerous elements, some of a low and some of a high order, corresponding to the elements manifesting in the soul of the person. Just as the manifestations of the souls of different persons vary greatly one from the other, so do their auras vary in the same degree. An advanced occultist, with trained clairvoyant vision, is able to read the mental and emotional character of a person like an open book, by means of the appearance and coloring of his or her aura.

(8) Each one of the colors in the aura represents some particular thought, mental state, emotion of feeling in the soul of the person. It will be seen at once that there is an almost infinite variation and shading of these auric colors, owing to the complexity in the emotional states of the average person.

(17) This procedure, if approved, will entail a distinction between psychic and bodily qualities, the latter belonging specifically to body.

If we decide to refer all souls to the higher, we are still at liberty to perform for Sensible qualities a division founded upon the senses themselves- the eyes, the ears, touch, taste, smell; and if we are to look for further differences, colours may be subdivided according to varieties of vision, sounds according to varieties of hearing, and so with the other senses: sounds may also be classified qualitatively as sweet, harsh, soft.

Here a difficulty may be raised: we divide the varieties of Substance and their functions and activities, fair or foul or indeed of any kind whatsoever, on the basis of Quality, Quantity rarely, if ever, entering into the differences which produce species; Quantity, again, we divide in accordance with qualities of its own: how then are we to divide Quality itself into species? what differences are we to employ, and from what genus shall we take them? To take them from Quality itself would be no less absurd than setting up substances as differences of substances.

How, then, are we to distinguish black from white? how differentiate colours in general from tastes and tangible qualities? By the variety of sense-organs? Then there will be no difference in the objects themselves.

But, waiving this objection, how deal with qualities perceived by the same sense-organ? We may be told that some colours integrate, others disintegrate the vision, that some tastes integrate, others disintegrate the tongue: we reply that, first, it is the actual experiences that we are discussing and it is to these that the notions of integration and disintegration must be applied; secondly, a means of differentiating these experiences has not been offered.

It may be suggested that we divide them by their powers, and this suggestion is so far reasonable that we may well agree to divide the non-sensuous qualities, the sciences for example, on this basis; but we see no reason for resorting to their effects for the division of qualities sensuous. Even if we divide the sciences by their powers, founding our division of their processes upon the faculties of the mind, we can only grasp their differences in a rational manner if we look not only to their subject-matter but also to their Reason-Principles.

But, granted that we may divide the arts by their Reason-Principles and theorems, this method will hardly apply to embodied qualities. Even in the arts themselves an explanation would be required for the differences between the Reason-Principles themselves. Besides, we have no difficulty in seeing that white differs from black; to account for this difference is the purpose of our enquiry.

(41) When the perturbations of the psychic nature have all been stilled, then the consciousness, like a pure crystal, takes the colour of what it rests on, whether that be the perceiver, perceiving, or the thing perceived.

(41) In The Principles of Light and Color, Edwin D. Babbitt confirms the correspondence of the color and musical scales: "As C is at the bottom of the musical scale and made with the coarsest waves of air, so is red at the bottom of the chromatic scale and made with the coarsest waves of luminous ether. As the musical note B [the seventh note of the scale] requires 45 vibrations of air every time the note C at the lower end of the scale requires 24, or but little over half as many, so does extreme violet require about 300 trillions of vibrations of ether in a second, while extreme red requires only about 450 trillions, which also are but little more than half as many. When one musical octave is finished another one commences and progresses with just twice as many vibrations as were used in the first octave, and so the same notes are repeated on a finer scale. In the same way when the scale of colors visible to the ordinary eye is completed in the violet, another octave of finer invisible colors, with just twice as many vibrations, will commence and progress on precisely the same law."

(17) Blue (dark shade) represents religious emotion. feeling, and tendencies in general. The dull shades; however, indicate religious emotion of a low order, while the clearer brighter shades indicate religious emotions of a high order. These shades vary and range from a dull indigo to a beautiful bright violet. Light Blue (of a peculiar hue and shade) indicates spirituality. This spiritual blue is of a peculiarly clear, transparent, and luminous appearance, which is difficult to describe in words. In the auras of some persons of a very high degree of spirituality there appear tiny luminous spark-like points, often twinkling and sparkling like the stars in the heavens on a clear night.