(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.

(7) The primal form of the aggregate of feelings as the red light of the All-Discriminating Wisdom, glitteringly red, glorified with orbs and satellite orbs, bright, transparent, glorious and dazzling, proceeding from the heart of the Divine Father-Mother Amitabha, will strike against thy heart [so radiantly] that thou wilt scarcely be able to look upon it. Fear it not.

(4) In a similar manner, likewise, we must determine concerning the light of these powers. For the images of the Gods, indeed, are replete with a fulgid light. Those of archangels are full of supernatural light. Those of angels are luminous; but dæmons present themselves to the view with a turbid fire. The light of heroes is mingled with many things. And, with respect to archons, the light of those that have the government of the world is more pure; but of those that preside over matter, exhibits itself mingled from things of a dissimilar and contrary nature. And the light of souls manifests itself to be partibly filled with many of the mixtures which exist in generation.

(9) From the heart of Amitabha, the transparent, bright red light-path of the Discriminating Wisdom, upon which are ors, like inverted coral cups, emitting rays of Wisdom, extremely bright and dazzling, each glorified with five [satellite] orbs of the same nature — leaving neither the centre nor the borders [of the red light-path] unglorified with orbs and smaller satellite orbs — will come to shine.

(4) The circulation of the Light is the inclusive term, The further the work advances, the more can the Golden Flower bloom. But there is a still more marvellous kind of circulation. Till now we have worked from the outside on what is within; now we tarry in the centre and rule what is external. Hitherto, it was a service in aid of the Master; now it is a dissemination of the commands of this Master. The whole relationship is now reversed. If one wants to penetrate the more delicate regions by this method, one must irst see to it that body and heart are completely controlled, that one is quite free and at peace, letting go of all entanglements, untroubled by the slightest excitement, with the Heavenly Heart exactly in the middle. Then let one lower the lids of the two eyes as if one received a holy edict, a summons to the minister. Who would dare disobey? Then one illumines the house of the abysmal (water, K'an) with both eyes. Wherever the Golden Flower appears, the true Light of polarity goes out to meet it. The principle of that which adheres to (lightness, Li), is light outside and dark within; it is the body of the creative. Darkness enters and becomes master. The result is that the heart (consciousness), becomes dependent on things, is directed outward, and is tossed about on the stream. When the rotating light shines within the heart, it does not become dependent on things, the power of the Dark is limited, and the Golden Flower shines with concentration. It is then the collected Light of polarity. Things which are related attract each other. Thus the polarity Light-line of the abysmal presses upward. It is not only the Light in the abyss, but it is creative Light meeting creative Light. As soon as these two substances meet each other, they unite inseparably, and unceasing life begins; it comes and goes, rises and falls of itself, in the house of the primordial power. One is aware of e fulgence 60 and infinity. The whole body feels lighter and would like to fly. This is the state of which it is said: Clouds fill the thousand mountains. Gradually it [life] goes here and there quite quietly; it rises and falls imperceptibly. The pulse stands still and breathing stops. This is the moment of true creative unity, the state of which it is said: The moon gathers up the ten thousand waters. In the midst of this darkness, the Heavenly Heart suddenly begins a movement. This is the return of the one Light, the time when the child comes to life.

(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.

(2) If sight depends upon the linking of the light of vision with the light leading progressively to the illumined object, then, by the very hypothesis, one intervening substance, the light, is indispensable: but if the illuminated body, which is the object of vision, serves as an agent operating certain changes, some such change might very well impinge immediately upon the eye, requiring no medium; this all the more, since as things are the intervening substance, which actually does exist, is in some degree changed at the point of contact with the eye .

Those who have made vision a forth-going act need not postulate an intervening substance- unless, indeed, to provide against the ray from the eye failing on its path- but this is a ray of light and light flies straight. Those who make vision depend upon resistance are obliged to postulate an intervening substance.

The champions of the image, with its transit through a void, are seeking the way of least resistance; but since the entire absence of intervenient gives a still easier path they will not oppose that hypothesis.

So, too, those that explain vision by sympathy must recognize that an intervening substance will be a hindrance as tending to check or block or enfeeble that sympathy; this theory, especially, requires the admission that any intervenient, and particularly one of kindred nature, must blunt the perception by itself absorbing part of the activity. Apply fire to a body continuous through and through, and no doubt the core will be less affected than the surface: but where we are dealing with the sympathetic parts of one living being, there will scarcely be less sensation because of the intervening substance, or, if there should be, the degree of sensation will still be proportionate to the nature of the separate part, with the intervenient acting merely as a certain limitation; this, though, will not be the case where the element introduced is of a kind to overleap the bridge.

But this is saying that the sympathetic quality of the universe depends upon its being one living thing, and that our amenability to experience depends upon our belonging integrally to that unity; would it not follow that continuity is a condition of any perception of a remote object?

The explanation is that continuity and its concomitant, the bridging substance, come into play because a living being must be a continuous thing, but that, none the less, the receiving of impression is not an essentially necessary result of continuity; if it were, everything would receive such impression from everything else, and if thing is affected by thing in various separate orders, there can be no further question of any universal need of intervening substance.

Why it should be especially requisite in the act of seeing would have to be explained: in general, an object passing through the air does not affect it beyond dividing it; when a stone falls, the air simply yields; nor is it reasonable to explain the natural direction of movement by resistance; to do so would bring us to the absurdity that resistance accounts for the upward movement of fire, which on the contrary, overcomes the resistance of the air by its own essentially quick energy. If we are told that the resistance is brought more swiftly into play by the very swiftness of the ascending body, that would be a mere accidental circumstance, not a cause of the upward motion: in trees the upthrust from the root depends on no such external propulsion; we, too, in our movements cleave the air and are in no wise forwarded by its resistance; it simply flows in from behind to fill the void we make.

If the severance of the air by such bodies leaves it unaffected, why must there be any severance before the images of sight can reach us?

And, further, once we reject the theory that these images reach us by way of some outstreaming from the objects seen, there is no reason to think of the air being affected and passing on to us, in a progression of impression, what has been impressed upon itself.

If our perception is to depend upon previous impressions made upon the air, then we have no direct knowledge of the object of vision, but know it only as through an intermediary, in the same way as we are aware of warmth where it is not the distant fire itself that warms us, but the warmed intervening air. That is a matter of contact; but sight is not produced by contact: the application of an object to the eye would not produce sight; what is required is the illumination of the intervening medium; for the air in itself is a dark substance: If it were not for this dark substance there would probably be no reason for the existence of light: the dark intervening matter is a barrier, and vision requires that it be overcome by light. Perhaps also the reason why an object brought close to the eye cannot be seen is that it confronts us with a double obscuration, its own and that of the air.

(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.

(10) O nobly-born, five-coloured radiances, of the Wisdom of the Simultaneously-Born, which are the purified propensities, vibrating and dazzling like coloured threads, flashing, radiant, and transparent, glorious and awe-inspiring, will issue from the hearts of the five chief Knowledge-Holding Deities and strike against thy heart, so bright that thy eye cannot bear to look upon them.

(33) Since light is the basic physical manifestation of life, bathing all creation in its radiance, it is highly important to realize, in part at least, the subtle nature of this divine substance. That which is called light is actually a rate of vibration causing certain reactions upon the optic nerve. Few realize how they are walled in by the limitations

(19) Keeping the thoughts on the space between the two eyes allows the Light to penetrate. Thereupon, the spirit crystallizes and enters the centre in the midst of the conditions. The centre in the midst of the conditions is the lower Elixir- ield, the place of power (solar plexus).

(3) Now another man brought forward to me a by no means foolish defence of the present position. For he said that that great one, whoever he was,--the Angel who formed this vision for the purpose of teaching the theologian Divine things,--referred his own cleansing function to God, and after God, to the first working Hierarchy. And was not this statement certainly true? For he who said this, affirmed that the supremely Divine Power in visiting all, advances and penetrates all irresistibly, and yet is invisible to all, not only as being superessentially elevated above all, but as secretly transmitting its providential energies to all; yea, rather, it is manifested to all the intellectual Beings in due degree, and by conducting Its own gift of Light to the most reverend Beings, through them, as first, It distributes in due order to the subordinate, according to the power of each Division to bear the vision of God; or to speak more strictly, and through familiar illustrations (for if they fall short of the Glory of God, Who is exalted above all, yet they are more illustrating for us), the distribution of the sun's ray passes with easy distribution to first matter, as being more transparent than all, and, through it with greater clearness, lights up its own splendours; but when it strikes more dense materials, its distributed brilliancy becomes more obscure, from the inaptitude of the materials illuminated for transmission of the gift of Light, and from this it is naturally contracted, so as to almost entirely exclude the passage of Light. Again, the heat of fire transmits itself chiefly to things that are more receptive, and yielding, and conductive to assimilation to itself; but, as regards repellent opposing substances, either it leaves none, or a very light, trace of its fiery energy; and further, when through substances favourable to its proper action, it comes in contact with things not congenial,--first, it perchance makes things easily changed to heating hot, and through them heats proportionately either water or something else which is not easily heated. After the same rule, then, of Nature's well-ordered method, the regulation of all good order, both visible and invisible, manifests supernaturally the brightness of its own gift of Light, in first manifestation to the most exalted Beings, in abundant streams, and through these, the Beings after them partake of the Divine ray. For these, as knowing God first, and striving preeminently after Divine virtue, and to become first-workers, are deemed worthy of the power and energy for the imitation of God, as attainable, and these benevolently elevate the beings after them to an equality, as far as possible, by imparting ungrudgingly to them the splendour which rests upon themselves, and these again to the subordinate, and throughout each Order, the first rank imparts its gift to that after it, and the Divine Light thus rests upon all, in due proportion, with providential forethought. There is, then, for all those who are illuminated, a Source of illumination, viz., God, by nature, and really, and properly, as Essence of Light, and Cause of Being, and Vision itself; but, by ordinance, and for Divine imitation, the relatively superior (is source) for each after it, by the fact, that the Divine rays are poured through it to that. All the remaining Angelic Beings, then, naturally regard the highest Order of the Heavenly Minds as source, after God, of every God-knowledge and God-imitation, since, through them, the supremely Divine illumination is distributed to all, and to us. Wherefore, they refer every holy energy of Divine imitation to God indeed as Cause, but to the first Godlike Minds, as first agents and teachers of things Divine. The first Order, then, of the holy Angels possesses, more than all, the characteristic of fire, and the streaming distribution of supremely Divine wisdom, and the faculty of knowing the highest science of the Divine illuminations, and the characteristic of Thrones, exhibiting their expansion for the reception of God; and the ranks of the subordinate Beings possess indeed the empyrean, the wise, the knowing, the God-receptive, faculty, but subordinately, and by looking to the first, and through them, as being deemed worthy of the Divine imitation in first operation, are conducted to the attainable likeness of God. The aforesaid holy characteristics, then, which the Beings after them possess, through the first, they attribute to those Beings themselves, after God, as Hierarchs.

(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.

(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.

(16) Some are of the quality of heat, and they are the lightest and brightest of all, yellowish and reddish; and when the light shineth on them, they look like the flash or lightning of the Son of God.

(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.

(9) These will come to shine against thy heart simultaneously. O nobly-born, all those are the radiances of thine own intellectual faculties come to shine. They have not come from any other place. Be not attracted towards them; be not weak; be not terrified; but abide in the mood of non-thought-formation. In that state all the forms and radiances will merge into thyself, and Buddhahood will be obtained.

(1) Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red substance, and so is the sun brown, white, blue, yellow, and red.

(19) I. First, there is the astringent quality, which is always generated from the other six spirits, which in itself is hard, cold, sharp like salt, and yet far sharper. For a creature cannot sufficiently apprehend its sharpness, seeing the sharpness is not singly and alone in a creature; but according to the manner and kind of the kindled hellish quality I know how it is: This astringent sharp quality attracteth or draweth together, and in the divine love holdeth or retaineth the forms and images, and so drieth them that they subsist or are fixed.

(15) When the qualifying or fountain spirits were incorporated or compacted together, then the light shone much brighter and clearer in the body, and from or out of the body, than it did before, in the Salitter; for there then rose up a much clearer and brighter flash in the body than before, while the Salitter was thin and dim.