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==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>