Acharya Tulsi - Fifty Years Of Selfless Dedication: Perception of the Present Moment

Earlier it was stated that urges and impulses, passions and emotions are all endocrinal expressions. There are forces subtler than the endocrines just as the endocrines are subtler than other physical organs. These forces are the primal drives emanating from the micro-body (karma sarira), which is intimately united with the psyche. The micro-vibrations of the primal drives first produce appropriate conditions in the neuroendocrine system. The integrated action of this system produces hormones and neuro-hormones which not only generate feelings but also command the appropriate action that satisfies a specific urge. We either progress or retrogress depending on whether we control and subdue our primal drives or succumb to them. The process of subduing the forces of primal drives consists in generating vibrations or waves which countermand them by conscious reasoning. It is the authority of the spiritual self which commands the reasoning mind to produce counter-vibrations. The vibrations of waves resulting from the primal drives are malevolent Lesyas, whereas the counter-vibrations produced by the authority of the self are benevolent lesyas. On the basis of their intensities both the above types of lesyas are divided into three categories:

1. The most intense lesyas of the malevolent class are krsna (dark black).
   
2. The medium ones are nila (dark blue).
   
3. The least intense ones are kapota (grey)

Similarly, in the benevolent class:

1. The least intense ones are tejas (bright red).
   
2. The medium ones are padma (bright yellow).
   
3. The most intense ones are sukla (bright white).

When one is under the influence of the evil trinity of krsna, nila and kapota, the force of the instinctive drives is so powerful that the reasoning mind surrenders to it. On the other hand, with the conversion of lesyas the rational mind is able to countermand the insistence of the carnal desires.

It will be seen from the above that the nomenclature of the lesyas has been made on the basis of the spectrum of dark and bright colours.

Colour is an inherent characteristic of the entire material existence. The nature of colour is electromagnetic radiation. Differences in wavelength and frequency distinguish one colour from another. Lesyas are also radiations and different lesyas have different wavelengths and, therefore, each has a definite place in the electromagnetic spectrum. Each one can thus be associated through its harmonics with a definite colour in the visible spectrum, i.e. from red to violet.

Thus, on the basis of the relation between the colours of the visible spectrum and the lesya radiations, we can use specific colours as the means of strengthening or weakening the lesya radiations.

Spiritual progress will depend upon the degree of transformation of the malevolent trinity into the benevolent one. Without actual transformation there will be no progress. This is not a speculation but a conclusion based on real experience. And to bring about the desired transformation, perception of the psychic colour (lesya dhyana) has proved to be a practical means of transformation. Lesya dhyana is thus an efficient tool of successively diminishing the intensities of the malevolent lesyas from krsna to nila and from nila to kapota and then progressively increasing the intensities of the benevolent lesyas from tejas to padma and from padma to sukla. Actual spiritual progress commences with the conversion of kapota to tejas, i e. from grey to red. The index of tejas lesya is the bright red colour of sunrise. Colour psychology also supports the view that bright red colour is the first indication of spiritual progress.

With the above conversion there is a remarkable drop in animal instincts and carnal desires and such other habits. Further progress will result from the change of tejas lesya to padma lesya and the final change of padma to sukla lesya will result in the total eradication of cruelty, hate, etc.

The Aura

It is now well-known that the body is constantly surrounded by an envelope of colours called 'aura', which is an effect of the lesyas. Change in the lesyas will bring about a corresponding change in the colour of the aura. That is why the aura is predominated at different times by different colours such as black, red, yellow, blue or white.

The aura is influenced not only by the internal colour indices but also by the colours of the external environment. That is why the cause - and - effect relation between lesyas and colours is reciprocal. In other words, just as any change in the lesyas would result in a change in the colour of the aura, a change in the aura by the influence of the colours of the external environment would bring about a change in the lesyas. This principle has been utilized in the 'perception of the psychic colours' (lesya dhyana) to transform the malevolent lesyas into the benevolent ones.