Different rays come in bearing units coloured by that ray. Other rags pass out carrying with them units of a different basic hue. In the period of transition the blending of colour is of deep complexity, but of mutual helpfulness and benefit. Each ray imparts somewhat to the other rays in incarnation at the same time, and the rate of rhythm will be slightly affected. This from the standpoint of the present and of time in the three worlds, may be almost inappreciably small, but through the frequent meeting and interplay of the forces and colours, and their constant action and interaction upon each other, will come a steady, general levelling up, and an approximation in vibration. You will see, therefore, how synthesis is achieved at the end of a greater maha-manvantara. The three rays absorb the seven and lead eventually to a merging in the synthetic ray.
In the microcosm the three rays of the Monad, the Ego, and the Personality will likewise dominate and absorb the seven, and in time also lead to a merging in the [235] synthetic ray of the Monad. The correspondence will be found perfect.
These forces, or virtues, or influences (I reiterate synonymous terms because of the need of clear thinking on your part) are gradually received into the bodies of the personality with ever greater facility and fuller expression. As the bodies are refined they provide better mediums for incoming forces, and the quality of any particular force,—or, to reverse it, the force of any particular quality—becomes more perfectly expressed. Here comes in the work of the student in meditation. Early in evolution these forces played through and on the bodies of a man with little understanding on his part, and small ability to profit thereby. But as time proceeds, he comprehends more and more the value of all that eventuates, and seeks to profit by the sum of the qualities of his life. Herein comes opportunity. In the intelligent apprehension of quality, in the striving after virtue, and in the building-in of God-like attribute, comes response to those forces and a facilitating of their action. The student of meditation ponders on those forces or qualities, he seeks to extract their essence, and to comprehend their spiritual significance; he broods on his own lack of response, he realises the deficiencies in his vehicle as a medium for those forces; he studies the rate of his rhythmic vibration, and he strenuously endeavors to bend every opportunity to meet the need. He concentrates on the virtue, and (if he is so situated that he is aware of the incoming ray or of the ray in dominance at that time), he avails himself of the hour of opportunity and co-operates with the force extant. All this he does through the ordered forms of the true and occult meditation.
As time progresses—yes, again I prophesy—occult students will be given certain facts anent the dominating [236] rays which will enable them to avail themselves of the opportunity any particular ray affords.
3 - Effect on the Environment.
As regards our third point, the effect of all the above on the environment, it will be obvious at once to the careful student that the effect upon the environment will be noticeable, especially as more and more of the human race come under the conscious control of their higher self and in line with the law. Certain things will then be possible:—
a. Direct contact with the deva or angel evolution will come about, though it is impossible now through instability of vibration.
b. Many very highly developed souls will come in who are at present hindered by the low rate of vibration and consequent heaviness of colour of the majority of the human race. There are, in the heaven world and on the causal level, some great, and, to you, incomprehensible units of the fourth Creative Hierarchy, awaiting opportunity of expression, just as some of you awaited a period in the Atlantean race before taking incarnation on this planet. When the rate of the vibration of a larger percentage of the race has reached a certain measure, and when the colour aspect of the co-ordinated auras of the groups is of a certain tone, they will return, and bring to the earth much of value past your realisation.
c. Another interesting point upon which we have not time to dwell is that the rhythmic effect on even the two kingdoms beneath the human will be objectively demonstrable. It was no idle boast of the prophet of Israel when he said “The leopard shall lie down with the lamb” or that “the desert shall blossom like a rose”. It will be [237] brought about by the domination of certain vibrations and the bringing in of certain colours veiling certain virtues or influences.
September 7th, 1920.
Today we will take up the subject of the application of colour. If colours are but the veil cast over an influence, and if you can, by use of the intuition, find out which colours thus shroud a virtue you have the key to the matter in hand. You will have noted two facts that stand out in these letters:—
That the subject touched upon is so vast that only its outline has in any way been attempted.
That each sentence written in these letters aims at an exact impartation of a complete thought and is full of matter for consideration. Why have I not dealt with the matter in greater detail, and why have I not entered into lengthy explanations and sought to expand the sentences into paragraphs? For the sole reason that if the preliminary work has been done in the meditation of the past years by the student he will find the material of these letters conducive to the development of abstract thought, and to the widening of the channel that communicates with the intuition. I but seek to be suggestive. My aim is but to indicate. The usefulness of the teaching I give depends upon the intuition of the pupil. Therefore, when I say that colour has certain effects when applied I would warn you that it will be necessary to interpret the above in terms of life, in terms of form, and in terms of mind.
4 - The application of colour.
a. In meditation.
b. In healing.
c. In constructive work. [238]
Colour may be used in many ways, and the above three ways do not cover the subject. They but indicate three ways that are of immediate and practical use to the student. Colour may be employed in contacting other evolutions, subhuman or superhuman; in definite work of destruction or of shattering; it may be used in connection with other methods such as music or movement, or in connection with stated mantrams, thereby bringing about certain results, but with all these we need not, in this series of letters, concern ourselves. The growth of the individual and his increased capacity to be of service are all brought about by the wise use of occult meditation. Let us therefore consider our first point.
Use of Colour in Meditation.
All colours emanate from one source or one primary colour—in this solar system the cosmic ray of indigo veiling cosmic love or wisdom,—and then split into three major colours and thence into the four minor, making the seven colours of the spectrum. You will expect to see the same effect in the life of the individual, for always the macrocosm affects the microcosm. His primary colour will be his monadic ray, manifesting next in the three colours of the Triad and in the four colors of the Quaternary. These colours on the path of return are resolved into the three and thence again into the one.
The path of manifestation, of differentiation, is the path of acquisition. It is the homogeneous becoming the many or the heterogeneous. It is the breaking up of the one basic colour into its many component parts. This is the form side, the expression of that which veils the life. On the life side it is the development from the one basic quality of the many inherent virtues; it is the latent possibility of divinity demonstrating as the many attributes of [239] the divine; it is the one life manifesting its many qualities through diversity of form. It is the self, with the inherent capabilities of the All Self, utilising forms for the demonstration of its all-including perfections. On the intelligence side it is the method whereby the life utilises the form and develops its thorough comprehension, analysis and intellect. It is the relation between life and form, the self and the not-self, between spirit and matter, manifesting as modes of expression whereby the indwelling divinity imposes his characteristics upon the material provided for his using. The God within expresses all his latent virtues through forms by the use of ac
tivity or intelligence. The life shows colour and the form perfects those colours, as the intelligence aspect (which forms the energising link) becomes more evolved and comprehension is developed.
On the path of return, renunciation is the rule, in contradistinction to the earlier method. The indwelling life renounces the forms, hitherto regarded (and necessarily so) as essential. By the use now of the intelligence which has linked these two pairs of opposites, spirit and matter, consciousness and form, the forms built of matter by the aid of the intelligence are one after another repudiated by the aid of that same intelligence, or reasoning faculty transmuted into wisdom. The forms go, but the life remains. The colours are gradually reabsorbed, but the divine virtues persist, stable now and enduringly of use by reason of experience. Not potential are these attributes divine, but developed into powers for use. Inherent faculty has become active characteristics carried to the nth power. The veils are discarded one by one; the sheaths are dropped and superseded; the vehicles are dispensed with and the forms are no longer required, but the life ever remains and returns to its parent ray. It is [240] resolved back into its primary, plus activity and expression plus experience and the ability to manifest; plus all that constitutes the difference between the ignorant savage and the solar Logos. This has been consummated by the utilisation of many forms by the life, the intelligence constituting the means whereby that life employed those forms as a mode for learning. Having manifested as an aspect of this primary ray, having through many incarnations differentiated that ray into its many component parts, having veiled himself under all the seven colours that compose that ray, the reincarnating jiva takes the path of return and from the seven becomes the three and from the three again becomes the one.
When the man does this consciously, when he willingly and with full comprehension of what he has to do endeavours to set the indwelling life free from the veils that hide, and from the sheaths that imprison, he discovers that the method whereby this is accomplished is by the subjective life of occult meditation, and the objective life of service. In service is renunciation, and, under the occult law, therefore, in service the subjective finds liberation, and is set free from objective manifestation. Think this out, for it has much hidden under the veil of words.
The occult student, therefore, from the standpoint of colour has two things to do in meditation.
1. To discover his three major colours as manifested in the Personality, the Ego, and the Monad.
2. To resolve then the lower quaternary into the three, the first stage of which is consciously to withdraw into the Ego and so atrophy the lower self. The student begins by eliminating the colours that are not desirable, killing out all low or coarse vibration and eventually so [241] refining his vehicles that the three major colours—of which he is the expression—shine out with perfect clarity. This leads him up to the third initiation. After that, he seeks to resolve the three into the one until he has withdrawn all his consciousness from the lower vehicles into the monadic sheath.
It was not my intention, as you erroneously supposed, to give you information as to the effect of colours playing on the bodies in meditation. I have sought only to give you some idea of colour as a veil that must eventually be set aside. Under the heading of the “Future use of colour,” I may touch upon that which interests you, but to understand fundamentals is far better than to have formulas for experimenting given to you.
September 10th, 1920.
We will, today, scarcely do more than touch upon our second point, which is the application of colour for healing purposes, the reason for this brevity being that the subject, in order to be handled correctly and therefore safely, should be dealt with at length, and the old adage will consequently prove true in this connection that “a little knowledge is a dangerous thing”. Unless the matter of healing with colour is dealt with in correct fashion and with technical knowledge and at length, the results achieved might prove more disastrous than beneficent. The subject will later be fully elucidated if the future brings that which is intended, and in the meantime I can, for your information, outline certain features of this work, point out certain conditions incident to success, and foretell for you somewhat the trend the matter will probably take. [242]
Application of colour in healing.
We are dealing with the subject now from the standpoint of meditation. It is essential therefore that we consider the subject from that angle. In meditation the work of healing is handled entirely from the mental standpoint. The direction of any force supplied will be from the mental body of the patient and will work from thence to the physical via the emotional.
This involves on the part of the person or group that undertakes this work the ascertaining of certain facts. Let us briefly enumerate them in order to clarify the mind of the reader:—
1. The work will be largely subjective and will deal with causes and not with effects. The primary aim of the healing group will be to discover the originating cause of the trouble and having located that cause in either the emotional or the mental body the members of the group will then proceed to deal with the effect as demonstrated in the physical or the etheric. Should the trouble be entirely physical, such as is the case in an accident of any kind, or in some affliction which is purely the result of heredity or of congenital trouble, the ordinary high class physical plane scientific methods will be applied at first, and the work of the healers will be to aid those methods through concentration on the subtler bodies. This applies during the transition period into which the race is now entering. Later, when the knowledge of occult healing is more familiar, and the laws which govern the subtle bodies are more known, physical plane science will be superseded by the preventive science of the subtler planes, that science which aims at the provision of right conditions and the building of bodies that are both self-protecting and neutral to all attack. It will he found that the comprehension [243] of the law of vibration, and the effect of one vibration upon another vibration holds the key to the establishing of better conditions of living, and of sound bodies on all planes.
But as things are now, disease, corruption of different kinds and trouble in all the bodies is everywhere contacted, and when conditions are thus recognised, means of aiding must be earnestly sought. This leads us on to our next point:
2. The ascertaining by the group that practises healing of full information as to the patient, based on the following questions:—
a. What are his basic lines of thought?
By what thoughtforms is he principally surrounded?
b. What is the predominant hue of his emotional body? What is its rate of vibration?
Is the patient subject to sudden turmoils that throw the entire emotional body into disorder?
c. What are his most ordinary topics of conversation? What are his principal interests?
What literature does he study?
What are his favourite pursuits?
d. What is the condition of the centres in his body?
Which centres are awakened?
Are any centres rotating in fourth dimensional order? Which centre is the major one in any particular case?
e. What is the state of the etheric body?
Does it show symptoms of devitalisation or of congestion?
Is the patient lacking in vitality?
What is the value of his magnetic action on other people? [244]
Having studied the patient from all these angles, and not at any earlier time, will the group who purpose healing study the physical vehicle itself in detail. Then—with some idea of the inner conditions that underlie the trouble—they will study as follows:—
f. The condition of the nervous system, giving particular attention to the spine, and to the state of the inner fire.
g. The state of the various organs of the body, and especially the organ, or organs, that are causing distress.
h. The structure itself, studying the bones and the flesh, and the condition of the vital fluid, the blood.
H
igher vision and health.
This, as you can see, necessarily involves either direct scientific knowledge, or else it involves the faculty of inner vision, that sees the trouble wherever it may be, and can clairvoyantly view the entire frame and organs, so locating instantaneously any trouble. This capacity presupposes the development of those inner powers which give knowledge in the three worlds, and so obviates the disastrous mistakes that so oft eventuate in the modern practice of medicine, as you call the art of healing. There will not be so much danger of error in the future day of healing, but what I seek to point out is that although those errors will be obviated in the case of the physical body, yet much time must elapse before full comprehension of the emotional body has reached the point where modern science has placed the physical. The healing of the physical body and its due comprehension and study can be carried on by the man who has the inner vision. With his ability to see on emotional levels he can co-operate with the modern enlightened medical man, and thus safeguard [245] him from error, enabling him to judge truly of the extent of the trouble, the seat of distress, its assistance, and the progress of the cure.
Emotional trouble that is working out in the physical body, as is the case in the majority of physical ills today, can usually be located and eliminated by judicious treatment. But emotional trouble that is deepseated in the subtle body has to be dealt with from mental levels, so that it requires a mental psychic to deal with and eliminate it. All these methods of course entail the active conscious co-operation of the patient himself.
Letters on Occult Meditation Page 22
