(67) Timaeus: Concerning colors, then, the following explanation will be the most probable and worthy of a judicious account. Of the particles which fly off from the rest and strike into the visual stream some are smaller, some larger, and some equal to the particles of the stream itself; those, then, that are equal are imperceptible, and we term them “transparent”; while the larger and smaller particles—of which the one kind contracts, the other dilates the visual stream—are akin to the particles of heat and cold which affect the flesh,

(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.

(68) Timaeus: but when these colors are mixed and more completely burned, and black is blended therewith, the result is “violet.” “Chestnut” comes from the blending of yellow and grey; and “grey” from white and black; and “ochre” from white mixed with yellow. And when white is combined with “bright” and is steeped in deep black it turns into a “dark blue” color; and dark blue mixed with white becomes “light blue”; and chestnut with black becomes “green.” As to the rest, it is fairly clear from these examples

(17) An object is perceived, or not perceived, according as the mind is, or is not, tinged with the colour of the object.

(47) Moreover, it is the imaging or forming of all sorts of red colours in its own quality; in the sweet it imageth or formeth all sorts of white and blue; in the astringent, or harsh and sour, it formeth all sorts of green, dusky and mixed colours, with all manner of forms or figures and smells.

(80) Timaeus: and derived from kindred substances,—some from fruits, and some from cereals, which God planted for us for the express purpose of serving as food, —they get all varieties of colors because of their commingling, but red is the color that runs through them most of all, it being a natural product of the action of the fire in dividing the liquid food and imprinting itself thereon. Wherefore the color of the stream which flows through the body acquired an appearance such as we have described; and this stream we call “blood,” which is the nutriment of the flesh

(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.

(121) Outward colors arise from the light of sun and stars, The light that lights the eye is also the heart's Light; The eye's light proceeds from the Light of the heart. But the light that lights the heart is the Light of God, At night there is no light, and colors are not seen; Hence we know what light is by its opposite, darkness. At night no colors are visible, for light is lacking. How can color be the attribute of dark blackness? Looking on light is the same as looking on colors; Opposite shows up opposite, as a Frank a Negro.

(68) Timaeus: which is midway between these reaches to the liquid of the eyes and is mingled therewith, it is not brilliant but, owing to the blending of the fire's ray through the moisture, it gives off a sanguine color, and we give it the name of “red.” And “bright” color when blended with red and white becomes “yellow.” But in what proportions the colors are blended it were foolish to declare, even if one knew, seeing that in such matters one could not properly adduce any necessary ground or probable reason. Red blended with black and white makes “purple”;

(6) 'Whatever they thought looked red, they knew was the colour of fire. Whatever they thought looked white, they knew was the colour of water. Whatever they thought looked black, they knew was the colour of earth.

(6) Granted, it may be urged, that these observations upon the nature of Substance are sound, we have not yet arrived at a statement of its essence. Our critic doubtless expects to see this "Sensible": but its essence, its characteristic being, cannot be seen.

Do we infer that fire and water are not Substance? They certainly are not Substance because they are visible. Why, then? Because they possess Matter? No. Or Form? No. Nor because they involve a Couplement of Matter and Form. Then why are they Substance? By existing. But does not Quantity exist, and Quality? This anomaly is to be explained by an equivocation in the term "existence."

What, then, is the meaning of "existence" as applied to fire, earth and the other elements? What is the difference between this existence and existence in the other categories? It is the difference between being simply- that which merely is- and being white. But surely the being qualified by "white" is the same as that having no qualification? It is not the same: the latter is Being in the primary sense, the former is Being only by participation and in a secondary degree. Whiteness added to Being produces a being white; Being added to whiteness produces a white being: thus, whiteness becomes an accident of Being, and Being an accident of whiteness.

The case is not equivalent to predicating white of Socrates and Socrates of white: for Socrates remains the same, though white would appear to have a different meaning in the two propositions, since in predicating Socrates of white we include Socrates in the sphere of whiteness, whereas in the proposition "Socrates is white" whiteness is plainly an attribute of Socrates.

"Being is white" implies, similarly, that Being possesses whiteness as an attribute, while in the proposition "whiteness is Being " Being is regarded as comprising whiteness in its own extension.

In sum, whiteness has existence because it is bound up with Being and present in it: Being is, thus, the source of its existence. Being is Being on its own account, but the white is due to whiteness- not because it is "present in" whiteness, but because whiteness is present in it.

The Being of the Sensible resembles the white in not originating in itself. It must therefore be regarded as dependent for its being upon the Authentic Being, as white is dependent upon the Authentic Whiteness, and the Authentic Whiteness dependent for its whiteness upon participation in that Supreme Being whose existence is underived.

(1) 'The red colour of burning fire (agni) is the colour of fire, the white colour of fire is the colour of water, the black colour of fire the colour of earth. Thus vanishes what we call fire, as a mere variety, being a name, arising from speech. What is true (satya) are the three colours (or forms).

(2) They enter into that colour, and they rise from that colour.

(24) Only in the colours and strength of power is there a difference, but no difference at all in the perfection; for every one has in him the power of all the spirits of God; therefore when the light of the Son of God shineth on them, then each angel's quality sheweth itself by the colour.

(3) 'The red colour of the moon is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the moon, as a mere variety, being a name, arising from speech. What is true are the three colours.

(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.

(26) Black . Black represents the negation of Pure Spirit, and opposes it in every way, and its presence always indicates the existence and activity of this negative principle in the nature of man.

(3) And the soul includes a faculty peculiarly addressed to Beauty- one incomparably sure in the appreciation of its own, never in doubt whenever any lovely thing presents itself for judgement.

Or perhaps the soul itself acts immediately, affirming the Beautiful where it finds something accordant with the Ideal-Form within itself, using this Idea as a canon of accuracy in its decision.

But what accordance is there between the material and that which antedates all Matter?

On what principle does the architect, when he finds the house standing before him correspondent with his inner ideal of a house, pronounce it beautiful? Is it not that the house before him, the stones apart, is the inner idea stamped upon the mass of exterior matter, the indivisible exhibited in diversity?

So with the perceptive faculty: discerning in certain objects the Ideal-Form which has bound and controlled shapeless matter, opposed in nature to Idea, seeing further stamped upon the common shapes some shape excellent above the common, it gathers into unity what still remains fragmentary, catches it up and carries it within, no longer a thing of parts, and presents it to the Ideal-Principle as something concordant and congenial, a natural friend: the joy here is like that of a good man who discerns in a youth the early signs of a virtue consonant with the achieved perfection within his own soul.

The beauty of colour is also the outcome of a unification: it derives from shape, from the conquest of the darkness inherent in Matter by the pouring-in of light, the unembodied, which is a Rational-Principle and an Ideal-Form.

Hence it is that Fire itself is splendid beyond all material bodies, holding the rank of Ideal-Principle to the other elements, making ever upwards, the subtlest and sprightliest of all bodies, as very near to the unembodied; itself alone admitting no other, all the others penetrated by it: for they take warmth but this is never cold; it has colour primally; they receive the Form of colour from it: hence the splendour of its light, the splendour that belongs to the Idea. And all that has resisted and is but uncertainly held by its light remains outside of beauty, as not having absorbed the plenitude of the Form of colour.

And harmonies unheard in sound create the harmonies we hear, and wake the soul to the consciousness of beauty, showing it the one essence in another kind: for the measures of our sensible music are not arbitrary but are determined by the Principle whose labour is to dominate Matter and bring pattern into being.

Thus far of the beauties of the realm of sense, images and shadow-pictures, fugitives that have entered into Matter- to adorn, and to ravish, where they are seen.

(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.

(23) The psychic nature, taking on the colour of the Seer and of things seen, leads to the perception of all objects.