it was stated that urges and impulses, passions and emotions are all endocrine
expressions. There are forces more subtle than the physique. These forces
are the primal drives emanating from the microbody (Karma-sarira) which
is intimately united with the psyche. The micro-vibrations of the primal
drives first produce appropriate conditions in the neuro-endocrine system.
The integrated action of this system produces hormones and neuro-hormones
which not only generate feelings but also command appropriate action that
satisfies the need of the 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 the 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
type of lesyas are divided into three categories:
(i) The most intense of the malevolent class are Krsna - dark
Similarly in the benevolent class,
(ii) The medium ones are Nila - blue dark.
(iii) The least intense ones are Kapota - grey.
i The least intense ones are Tejas-bright red.
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.
ii The medium ones are Padma-bright yellow.
iii The most intense ones are Sukla-bright white.
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
Colour is an inherent characteristic of the
entire material existence. The nature of colour is electromagnetic radiation.
Difference in wave-length and frequency distinguishes one colour from another.
Lesyas are also radiations and different lesya have different wavelengths,
and therefore, each has a definite place in the electromagnetic spectrum.
Each one, therefore, can be associated through its harmonies 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.
The spiritual progress will depend upon the
degree of transformation of the malevolent trinity into the benevolent one.
Without actual transformation, there will be no process. This is not merely
a speculation, but the basis of a real experience. And to bring about the
desired transformation, perception of 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
lesya from Krsna to Nila and from Nila to Kapota, and then progressively
increasing the intensities of the benevolent lesya - from Tejas to Padma
and from Padma to Sukla. The actual spiritual progress commences with the
conversion of Kapota to Tejas, i.e. from grey to red. The index of Teias
lesya is bright red colour of sunrise. Colour psychology also supports the
view that the bright red colour is the first indication of the spiritual
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, hatred etc
It is now well-known that the body is constantly
surrounded by an envelope of colours called "aura" which is an effect lesya.
Change in lesya will bring about a corresponding change in the colour of
aura. That is why aura is predominated at different times by different colours
such as black, red, yellow, blue or white.
Aura is not only influenced by the internal
colour indices, but is also influenced by the colours of the external environment.
That is why the cause and effect relation between lesya and colours is reciprocal.
In other words, just as any change in lesya would result in the change in
the colour of aura, the change in the aura by the influence of the colours
of the external environment would bring about a change in the lesya. This
principle has been utilized in the "perception of the psychic colours" (Lesya-dhyana)
to transform the malevolent lesya into benevolent ones.