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Not prayer insisting on immediate fulfilment, but prayer that is itself a communion of the mind and heart with the Divine and can have the joy and satisfaction of itself, trusting for fulfilment by the Divine in his own time. <ref></ref>
==Preparatory Work==
==Pressure== ==Process==The sense and perception of the Divine as a Being, felt as present in one’s existence and consciousness or in relation with it. <ref></ref>
When we are in close contact with the Divine, a protection can come in which helps or directly guides or moves us; it does not throw aside all difficulties, sufferings or dangers, but it carries us through them and out of them—except where for a special purpose there is need of the opposite. <ref></ref>
The psychic is the soul or spark of the Divine Fire supporting the individual evolution on the earth and the psychic being is the soul-consciousness developing itself or rather its manifestation from life to life with the mind, vital and body as its instruments until all is ready for the union with the Divine. <ref></ref>
The psychic is the Divine element in the individual being and its characteristic power is to turn everything towards the Divine, to bring a fire of purification, aspiration, devotion, true light of discernment, feeling, will, action which transforms by degrees the whole nature. Quietude, peace and silence in the heart and therefore in the vital part of the being are necessary to reach the psychic, to plunge in it, for the perturbations of the vital nature, desire, emotion turned ego-wards or world-wards are the main part of the screen that hides the soul from the nature. <ref></ref>
==Psychic Awakening==
Psychic awakening means the conscious action of the psychic from behind. When it comes to the front, it invades the mind and vital and body and psychicises their movement. It comes best by aspiration and an unquestioning and entire turning and surrender to the Mother. But also it sometimes comes of itself when the ''ādhāra'' is ready. <ref></ref> <ref></ref>
==Psychic Being==
Psychic being is quite different from the mind or vital ; it stands behind them where they meet in the heart. Its central place is there, but behind the heart rather than in the heart; for what men call usually the heart is the seat of emotion, and human emotions are mental-vital impulses, not ordinarily psychic in their nature. This mostly secret power behind, other than the mind and the life-force, is the true soul, the psychic being in us. The power of the psychic, however, can act upon the mind and vital and body, purifying thought and perception and emotion (which then becomes psychic feeling) and sensation and action and everything else in us and preparing them to be divine movements. The psychic being may he described in Indian language as the Purusha in the heart or the ''Chaitya Purusha'', but the inner or secret heart must be understood, ''hṛdaye guhāyām'', not the outer vital-emotional centre. <ref></ref>
The supramental change can take place only if the psychic is awake and is made the chief support of the descending supramental power. <ref></ref>
The psychic being is the developing soul consciousness manifested for the created being as it evolves. At first, the soul is something essential behind the veil, not developed in front. In front there is only the body, life, mind. In the evolution the soul consciousness develops more and more in the created being until it is so developed that it can come entirely in front and govern mind, life and body. <ref></ref>
The psychic being is the soul evolving in the course of birth and rebirth and the soul is a portion of the Divine—but with the soul there is always the veiled Divine. <ref></ref>
==Psychic Powers==
The range of the psychic consciousness and its experiences is almost illimitable and the variety and complexity of its phenomena almost infinite. The first and most prominent is the activity of the psychic senses of which the sight is the most developed ordinarily and the first to manifest itself with any largeness when the veil of the absorption in the surface consciousness which prevents the inner vision is broken. But all the physical senses have their corresponding powers in the psychical being, there is a psychical hearing, touch, smell, taste : indeed the physical senses are themselves in reality only a projection of the inner sense into a limited and externalised operation in and through and upon the phenomena of gross matter. The psychical sight receives characteristically the images that are formed in the subtle matter of the mental or psychical ether, cittākāśa. These may be transcriptions there or impresses of physical things, persons, scenes, happenings, whatever is, was or will be or may be in the physical universe. These images are very variously seen and under all kinds of conditions ; in samādhi or in the waking state, and in the latter with the bodily eyes closed or open, projected on or into a physical object or medium or seen as if materialised in the physical atmosphere or only in a psychical ether revealing itself through this grosser physical atmosphere ; seen through the physical eyes themselves as a secondary instrument and as if under the conditions of the physical vision or by the psychical vision alone and independently of the relations of our ordinary sight to space. The real agent is always the psychical sight and the power indicates that the consciousness is more or less awake, intermittently or nor· m ally and more or less perfectly, in the psychical body. It is possible to see in this way the transcriptions or impressions of things at any distance beyond the range of the physical vision or the images of the past or the future.
Besides these transcriptions or impresses the psychical vision receives thought images and other forms created by constant activity of consciousness in ourselves or in other human beings, and these may be according to the character of the activity, images of truth or falsehood or else mixed things, partly true, partly false, and may be too either mere shells and representations or images inspired with a temporary life and consciousness and, it may be, carrying in them in one way or another some kind of beneficent or maleficent action or some willed or unwilled effectiveness on our minds or vital being or through them even on the body. These transcriptions, impresses, thought images, life images, projections of the consciousness may also be representations or creations not of the physical world, but of vital, psychic or mental worlds beyond us, seen in our own minds or projected from other than human beings. And as there is this psychical vision of which some of the more external and ordinary manifestations are well enough known by the name of clairvoyance, so there is a psychical ḥearing and psychical touch, taste, smell - clairaudience, clairsentience are the more external manifestations,- with precisely the same range each in its own kind, the same fields and manner and conditions and varieties of their phenomena.
These and other phenomena create an indirect, a representative range of psychical experience ; but the psychical sense has also the power of putting us in a more direct communication with earthly or supra-terrestrial beings through their psychical selves or their psychical bodies or even with things, for things also have a psychical reality and souls or presences supporting them which can communicate with our psychical consciousness. The most notable of these more powerful but rarer phenomena are those which attend the power of exterioration of our consciousness for various kinds of action otherwise and elsewhere than in the physical body, communication in the psychical body or some emanation or reproduction of it, oftenest, though by no means necessarily, during sleep or trance and the setting up of relations or communication by various means with the denizens of another plane of existence.
For there is a continuous scale of the planes of consciousness, beginning with the psychical and other belts attached to and dependent on the earth plane and proceeding through the true independent vital and psychical worlds to the worlds of the gods and the highest supramental and spiritual planes of existence. And these are in fact always acting upon our subliminal selves unknown to our waking mind and with considerable effect on our life and nature. The physical mind is only a little part of us and there is much more considerable range of our being in which the presence, influence and powers of the other planes are active upon us and help to shape our external being and its activities.
The awakening of the psychical consciousness enables us to become aware of these powers, presences and influences in and around us ; and while in the impure or yet ignorant and imperfect mind this unveiled contact has its dangers, it enables us too, if rightly used and directed, to be no longer their subject but their master and to come into conscious and self-controlled possession of the inner secrets of our nature. The psychical consciousness reveals this interaction between the inner and the outer planes, this world and others, partly by an awareness, which may be very constant, vast and vivid, of their impacts, suggestions, communications to our inner thought and conscious being and a capacity of reaction upon them there, partly also through many kinds of symbolic, transcriptive or representative images presented to the different psychical senses. But also there is the possibility of a more direct, concretely sensible, almost material, sometimes actively material communication - a complete though temporary physical materialisation seems to be possible - with the powers, forces and beings of other worlds and planes. There may even be a complete breaking of the limits of the physical consciousness and the material existence. The awakening of the psychical consciousness liberates in us the direct use of the mind as a sixth sense, and this power may be made constant and normal. The physical consciousness can only communicate with the minds of others or know the happenings of the world around us through external means and signs and indications, and it has beyond this limited action only a vague and haphazard use of the mind’s more direct capacities, a poor range of occasional presentiments, intuitions and messages. Our minds are indeed constantly acting and acted upon by the minds of others through hidden currents of which we are not aware, but we have no knowledge or control of these agencies. The psychical consciousness, as it develops, makes us aware of the great mass of thoughts, feelings, suggestions, wills, impacts, influences of all kinds that we are receiving from others or sending to others or imbibing from and throwing into the general mind atmosphere around us. As it evolves in power, precision and clearness, we are able to trace these to their source or feel immediately their origin and transit to us and direct consciously and with an intelligent will our own messages. It becomes possible to be aware, more or less accurately and discerningly, of the activities of minds whether near to us physically or at a distance, to understand, feel or identify ourselves with their temperament, character, thoughts, feelings, reactions, whether by a psychic sense or a direct mental perception or by a very sensible and often intensely concrete reception of them into our mind or on its recording surface. At the same time, we can consciously make at least the inner selves and, if they are sufficiently sensitive, the surface minds of others aware of our own inner mental or psychic self and plastic to its thoughts, suggestions, influences or even cast it or its active image in influence into their subjective, even into their vital and physical being to work there as a helping or moulding or dominating power and presence. <ref>,p19,p20,p21,p22</ref>
==Psychic World==
The psychic world is a sort of Heaven of peace and beauty and harmony. It is also a place of rest for the soul between two incarnations in which it absorbs its past experiences and becomes ready for another birth. <ref></ref>
Psychisation means the change of the lower nature, bringing right vision into the mind, right impulse and feeling into the vital, right movement and habit into the physical—all turned towards the Divine, all based on love, adoration, bhakti—finally, the vision and sense of the Mother everywhere in all as well as in the heart, her Force working in the being etc., faith, consecration, surrender. <ref></ref>
==Psycho-Analysis and Yoga==
There are many things in the ordinary man of which he is not conscious, because the vital hides them from the mind and gratifies them without the mind realising what is the force that is moving the action - thus things that are done under the plea of altruism, philanthropy, service etc. are largely moved by ego which hides itself behind these justifications ; in yoga the secret motive has to be pulled out from behind the veil, exposed and got rid of. Secondly, some things are suppressed in the ordinary life and remain lying in the nature, suppressed but not eliminated ; they may rise up any day or they may express themselves in various nervous forms or other disorders of the mind or vital or body without it being evident what is the real cause. This has been recently discovered by European psychologists and much emphasised, even exaggerated in a new science called psycho-analysis. Here again, in sadhana one has to become conscious of these suppressed impulses and eliminate them ; that does not mean that they have to be raised up into action but only raised up before the consciousness so as to be cleared out of the being. <ref></ref>
Psychology is the science of consciousness and its status and operations in Nature and, if that can be glimpsed or experienced, its status and operations beyond what we know as Nature. <ref></ref>
A direct experiential and experimental psychology seems to be demanded if psychology is to be a science and not merely a mass of elementary and superficial generalisations with all the rest guesswork or uncertain conclusion or inference. We must see, feel, know directly what we observe; our interpretations must be capable of being sure and indubitable; we must be able to work surely on a ground of sure knowledge. <ref></ref>
Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind - to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms - runs riot here. <ref></ref>
When one is open and too eager and tries to pull down the force, experience, etc., instead of letting it descend quietly, that is called pulling. <ref></ref>
Each time there is a purification of the outer nature, it becomes more possible for the inner being to reveal itself, to become free and to open to the higher consciousness above. When this happens several other things happen at the same time. First, one becomes aware of the silent Self above - free, wide, without limits, pure, untroubled by the mental, vital and physical movements, empty of ego and limited personality. Secondly, the Divine Power descends through this silence and freedom of the Self and begins to work in the Adhāra. Thirdly, by this working the inner parts of the being are opened and freed; you are liberated from the limitations of the ordinary personal mind, vital and physical and become aware of a wider consciousness in which you can be more capable of the needed transformation. <ref>,p16</ref>
Purification of the heart : The turning of it wholly to the Divine, the subjection of the mind and the vital to the control of the inner being, the soul. Always, when the soul is in front, one gets the right guidance from within as to what is to be done, what avoided, what is the wrong thing or true thing in thought, feeling, action. But this inner intimation emerges in proportion as the consciousness grows more and more pure. <ref></ref>
The most important thing for this purification of the heart is an absolute sincerity. No pretence with oneself, no concealment from the Divine, or oneself, or the Guru, a straight look at one’s movements, a straight will to make them straight. <ref></ref>
==Purple==Purity is to accept no other influence but only the influence of the Divine. <ref></ref> Purity is more a condition than a substance. Peace helps to purity - since in peace disturbing influences cease and the essence of purity is to respond only to the Divine Influence and not to have affinity with other movements. <ref></ref> The Divine Purity is that in which there is no mixture of the turbid ignorant movements of the lower nature. <ref></ref> The Divine Purity is a more wide and all-embracing experience than the psychic. <ref></ref>
An essential being supporting the play of Prakriti; <ref></ref> Conscious Soul. <ref></ref> Purusha is the conscious Being who supports all the action of Nature. There is no fixed place, but as the central being he usually stands above the adhar—he becomes also the mental, vital, physical, psychic being. <ref></ref> There is one Purusha; its action is according to the position and need of the consciousness at the time. <ref></ref> Purusha is there on all the planes : there is a mental Purusha, manomaya, leader of the life and body, as the Upanishad puts it, a vital, a physical Purusha; there is the psychic being or Chaitya Purusha which supports and carries all these as it were. One may say that these are projections of the Jivatman put there to uphold Prakriti on the various levels of the being. The Upanishad speaks also of a Supramental and a Bliss Purusha, and if the Supramental and the Bliss Nature were organised in the evolution on earth, we could become aware of them upholding the movements here. <ref></ref> Purusha and Prakriti are separate powers of the being. It is not that Purusha =quiescence and Prakriti =Pyramid==action, so that when all is quiescent there is no Prakriti and when all is action there is no Purusha. When all is active, there is still the Purusha behind the active Nature and when all is quiescent, there is still the Prakriti, but the Prakriti at rest. <ref></ref>