Họp Thông Thiên Học ngày 19 tháng 1 năm 2013
[1/19/2013 6:25:03 PM] *** Group call ***
[1/19/2013 7:09:25 PM] Van Atman: Intellect
The white Adept is not always at first of powerful intellect. In fact, H.P.B had known Adepts whose intellectual powers were originally below the average. It is the Adept’s purity, his equal love to all, his working with Nature, with Karma, with his “Inner God,” that give him his power.
Intellect by itself alone will make the Black Magician. For intellect alone is accompanied with pride and selfishness: it is the intellectual plus the spiritual that raises man. For spirituality prevents pride and vanity.
Metaphysics are the domain of the Higher Manas; whereas (Page 540) Physics are that of Kâma-Manas, which does the thinking in Physical Science and on material things. Kâma-Manas, like every other Principle, is of seven degrees. The Mathematician without spirituality, however great he may be, will not reach Metaphysics; but the Metaphysician will master the highest conceptions of Mathematics and will apply them without learning the latter. To be born Metaphysician the Psychic Plane will not be of much account: he will see its errors immediately he enters it, inasmuch as it is not the thing he seeks. With respect to Music and other Arts, they are the children of either the Mânasic or Kâma-Mânasic Principle, proportionately as Soul or technicality predominates
[1/19/2013 7:41:33 PM] minh546melinh nguyen: Chưa có bảng đọc
[1/19/2013 7:48:24 PM] Thuan Thi Do: CHAPTER 3
To clairvoyant sight one of the principal features of an astral body consists of the colours which are constantly playing through it, these colours corresponding to, and being the expression in astral matter of feelings, passions and emotions.
All known colours, and many which are at present unknown to us, exist upon each of the higher planes of nature, but as we rise from one stage to another they become more delicate and more luminous, so that they may be described as higher octaves of colour. As it is not possible to portray these octaves physically on paper, the above facts should be borne in mind when considering the coloured illustrations of the astral body which are referred to below.
The following is a list of the principal colours and the emotions of which they are an expression:—
Black: in thick clouds: hatred and malice.
Red: deep red flashes, usually on a black ground: anger.
A scarlet cloud : irritability.
Brilliant scarlet: on the ordinary background of the aura: " noble indignation".
Lurid and sanguinary red: unmistakable, though not easy to describe: sensuality.
Brown-grey : dull, hard brown-grey: selfishness: one of the commonest colours in the astral body.
Brown-red: dull, almost rust-colour: avarice, usually arranged in parallel bars across the astral body.
Greenish-brown: lit up by deep red or scarlet flashes : jealousy. In the case of an ordinary man there is usually much of this colour present when he is "in love". [Page 12]
Grey: heavy, leaden : depression. Like the brown-red of avarice, arranged in parallel lines, conveying the impression of a cage.
Grey, livid: a hideous and frightful hue: fear.
Crimson: dull and heavy: selfish love.
Rose-colour: unselfish love. When exceptionally brilliant, tinged with lilac : spiritual love for humanity.
Orange: pride or ambition. Often found with irritability.
Yellow: intellect: varies from a deep and dull tint, through brilliant gold, to clear and luminous lemon or primrose yellow. Dull yellow ochre implies the direction of faculty to selfish purposes: clear gamboge indicates a distinctly higher type; primrose yellow denotes intellect devoted to spiritual ends; gold indicates pure intellect applied to philosophy or mathematics.
Green: in general, varies greatly in its significance, and needs study to be interpreted correctly: mostly it indicates adaptability. Grey-green, slimy in appearance: deceit and cunning. Emerald green: versatility, ingenuity and resourcefulness, applied unselfishly. Pale, luminous blue-green: deep sympathy and compassion, with the power of perfect adaptability which only they can give. Bright apple-green seems always to accompany strong vitality.
Blue: dark and clear: religious feeling. It is liable to be tinted by many other qualities, thus becoming any shade from indigo or a rich deep violet to muddy grey-blue. Light-blue, such as ultramarine or cobalt: devotion to a noble spiritual ideal. A tint of violet indicates a mixture of affection and devotion. Luminous lilac-blue, usually accompanied by sparkling golden stars: the higher spirituality, with lofty spiritual aspirations.
Ultra-violet: higher and purer developments of psychic faculties.
Ultra-red: lower psychic faculties of one who dabbles in evil and selfish forms of magic.
Joy shows itself in a general brightening and radiancy [Page 13] of both mental and astral bodies, and in a peculiar rippling of the surface of the body. Cheerfulness shows itself in a modified bubbling form of this, and also in a steady serenity.
Surprise is shown by a sharp constriction of the mental body, usually communicated to both the astral and physical bodies, accompanied by an increased glow of the band of affection if the surprise is a pleasant one, and by an increase of brown and grey if the surprise is an unpleasant one. The constriction often causes unpleasant feelings, affecting sometimes the solar plexus, resulting in sinking and sickness, and sometimes the heart centre, causing palpitation and even death.
It will be understood that, as human emotions are hardly ever unmixed, so these colours are seldom perfectly pure, but more usually mixtures. Thus the purity of many colours is dimmed by the hard brown-grey of selfishness, or tinged with the deep orange of pride.
In reading the full meaning of colours, other points have also to be taken into consideration: viz., the general brilliance of the astral body: the comparative definiteness or indefiniteness of its outline: the relative brightness of the different centres of force (see Chapter 5).
The yellow of intellect, the rose of affection, and the blue of devotion are always found in the upper part of the astral body: the colours of selfishness, avarice, deceit and hatred are in the lower part: the mass of sensual feeling floats usually between the two.
From this it follows that in the undeveloped man the lower portion of the ovoid tends to be larger than the upper, so that the astral body has the appearance of an egg with the small end uppermost. In the more developed man the reverse is the case, the small end of the egg pointing downwards. The tendency always is for the symmetry of the ovoid to re-assert itself by degrees, so that such appearances are only temporary.
Each quality, expressed as a colour, has its own special type of astral matter, and the average position [Page 14] of these colours depends upon the specific gravity of the respective grades of matter. The general principle is that evil or selfish qualities express themselves in the comparatively slow vibrations of coarser matter, while good and unselfish qualities play through finer matter.
This being so, fortunately for us, good emotions persist even longer than evil ones, the effect of a feeling of strong love or devotion remaining in the astral body long after the occasion that caused it has been forgotten.
It is possible, though unusual, to have two rates of vibrations going on strongly in the astral body at the same time, e.g., love and anger. The after-results will go on side by side, but one at a very much higher level than the other and therefore persisting longer.
High unselfish affection and devotion belong to the highest (atomic) astral sub-plane, and these reflect themselves in the corresponding matter of the mental plane. They thus touch the causal (higher mental) body, not the lower mental. This is an important point of which the student should take especial note. The Ego, who resides on the higher mental plane, is thus affected only by unselfish thoughts. Lower thoughts affect, not the Ego, but the permanent atoms (see p. 207).
Consequently, in the causal body there would be gaps, not bad colours, corresponding to the lower feelings and thoughts. Selfishness, for example, would show itself as the absence of affection or sympathy: as soon as selfishness is replaced by its opposite, the gap in the causal body would be filled up.
An intensification of the coarse colours of the astral body, representing base emotions, whilst finding no direct expression in the causal body, nevertheless tends somewhat to dim the luminosity of the colours representing the opposite virtues in the causal body.
In order to realise the appearance of the astral body, it must be borne in mind that the particles of which [Page 15] it is composed are always in rapid motion: in the vast majority of cases the clouds of colour melt into one another and are all the while rolling over one another, appearing and disappearing as they roll, the surface of the luminous mist resembling somewhat the surface of violently boiling water. The various colours, therefore, by no means retain the same positions, though there is a normal position towards which they tend to return.
The student is referred to the book, Man Visible and Invisible, by C. W. Leadbeater, for illustrations of the actual..
[1/19/2013 9:47:58 PM] *** Call ended, duration 3:23:00 ***