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Para Prakriti

The supreme Nature, Para Prakriti, concealed behind it is the very nature of the Divine—a supreme Consciousness-Force which manifests the multiple Divine as the Many. These Many are in themselves eternal selves of the Supreme in his supreme Nature, Para Prakriti. The lower Nature, Apara Prakriti, is this external objective and superficial subjective apparent Nature which manifests all these minds, lives and bodies. [1]


The only true truth is the supracosmic; or, in any case, the Absolute, the Parabrahman is the origin and goal of all existence, all else is an interlude without any abiding significance. [2]

Parabrahman is the Absolute, & because It is the Absolute, it cannot be reduced into terms of knowledge. You can know the Infinite in a way, but you cannot know the Absolute. [3]

Parabrahman, the absolute, transcendental, eternal reality is unknowable to human reason; [4]

Of Him[Parabrahman] Vedanta itself can only speak in two great trilogies, subjective and objective, Sacchidanandam, Existence, Consciousness, Bliss; Satyam Jnanam Anantam, Truth, Knowledge, Infinity. [5]


The supreme Self; [6] the Absolute; [7] Supreme Universal Self [8]

[Paramatman is] the supreme spirit who ensouls the forms and movements of the universe. [9]


Patala simply means the subconscient below the Earth—the Earth being the conscious physical plane. [10]

Patala under the earth, Hell under Patala, these are Asuric worlds... they are the worlds of gloom and suffering in the nether depths of our own being. A world is not a place with hills, trees and stones, but a condition of the Jivatman. [11]


Patience: the capacity to wait steadily for the Realisation to come. [12]


Peace carries with it a sense of settled and harmonious rest and deliverance. [13]

A deep quietude where no disturbance can come - a quietude with a sense of established security and release. [14]

Peace is more positive than calm—there can be a negative calm which is merely an absence of disturbance or trouble, but peace is always something positive bringing not merely a release as calm does but a certain happiness or Ananda of itself. [15]

Personal Relation

A personal relation is formed when there is an exclusive looking to each other. The rule about personal relation in this yoga is this : (I) All personal relations to disappear in the single relation between the sādhaka and the Divine; (2) All personal (psychic-spiritual) relations to proceed from the Divine Mother, determined by her to be part of this single relation with the Divine Mother. [16]


Intellectual expression of the Truth.[...] a means of expressing this greater discovery and as much of its contents as can at all be expressed in mental terms to those who still live in the mental intelligence. [17]


By the gross physical is meant the earthly and bodily physical - as experienced by the outward sense-mind and senses. But this is not the whole of Matter. There is a subtle physical also with a subtler consciousness in it which can, for instance, go to a distance from the body and yet feel and be aware of things in a not merely mental or vital way. [18]

Physical Change

The transformation to which we aspire is too vast and complex to come at one stroke; it must be allowed to come by stages. The physical change is the last of these stages and is itself a progressive process. [19] The physical change itself can only be brought about by a descent of the greater supramental consciousness into the cells of the body. Till then at least the body and its supporting energies have to be maintained in part by the ordinary means, food, sleep, etc. [20]

The physical changes slowly always—its nature is habit—so it is only by constant descents [of calmness, purity, light and strength] that gradually its substance gets changed and it becomes accustomed to the higher condition. [21]

The consciousness [higher] that is always there in the body is tamasic and obscure and the greater part of it is subconscient. If it opens then there will be an increasing union with the higher consciousness and it will be able to share the experiences and the developments in the mind and vital. [22]

Physical Exercise

It is very necessary to keep off tamas. [23] Physical tamas in its roots can be removed only by the descent and the transformation, but physical exercise and regular activity of the body can always prevent a tamasic condition from prevailing in the body. [24]

Physical Fatigue

It may come from receiving more than the physical is ready to assimilate. It may be due to the passivity taking the form of inertia ; inertia brings the consciousness down towards the ordinary physical level which is soon fatigued and prone to tamas. It may be due to mere overstrain of the body - not giving it enough sleep or repose. [25]

Physical Mind

That part of the mind which is concerned with the physical things only ; it depends on the sense-mind, sees only objects, external actions, draws its ideas from the data given by external things, infers from them only and knows no other Truth until it is enlightened from above. The true thinking mind does not belong to the physical, it is a separate power. [26]

Physical Opening

The opening of the physical and subconscient always takes a long time as it is a thing of habits and constant repetitions of the old movements, obscure and stiff and not plastic, yielding only little by little. The physical mind can be more easily opened and converted than the rest, but the vital physical and material physical are obstinate. The old things are always recurring there without reason and by force of habit. Much of the vital physical and most of the material are in the subconscience or dependent on it. It needs a strong and sustained action to progress there. [27]

The physical opening needs a great quietude which replaces the tamasic inertia of body nature by a true peace. [28]


We mean by planes of consciousness, planes of existence a general settled poise or world of relations between Purusha and Prakriti, between the Soul and Nature. For anything that we can call world is and can be nothing else than the working out of a general relation which a universal existence has created or established between itself, or let us say its eternal fact or potentiality and the powers of its becoming. That existence in its relations with and its experience of the becoming is what we call soul or Purusha, individual soul in the individual, universal soul in the cosmos; the principle and the powers of the becoming are what we call Nature or Prakriti. [29]

There is a vital plane (self-existent) above the material universe which we see; there is a mental plane (self-existent) above the vital and material. These three together,—mental, vital, physical,—are called the triple universe of the lower hemisphere. They have been established in the earth-consciousness by evolution—but they exist in themselves before the evolution, above the earth-consciousness and the material plane to which the earth belongs. [30]The higher planes are the higher mind, illumined, intuitive, over mind, supermind. [31]

Each plane is a world in itself, with its own movements, forces, beings, types, forms existing as if for its and their own sake, under its own laws, for its own manifestation without apparent regard for other members of the great series. [32]

If we regard the gradation of worlds or planes as a whole, we see them as a great connected complex movement; the higher precipitate their influences on the lower, the lower react to the higher and develop or manifest in themselves within their own formula something that corresponds to the superior power and its action. The material world has evolved life in obedience to a pressure from the vital plane, mind in obedience to a pressure from the mental plane. It is now trying to evolve supermind in obedience to a pressure from the supramental plane. [33] Each plane of consciousness contains the others in itself in principle. In the physical consciousness there is a physical mind, a vital force and action which we call the vital physical, and the physical proper or material. [34]


beings of the lower vital planes, who are in opposition to the Gods. [35] They manifest more or less in the physico-vital. [36]


The first attempt of the possessing entity is to separate the person from his psychic and it is that that creates the struggle. [37]

The vital beings (possessing men) take a delight in struggle and suffering and disorder ; it is their natural atmosphere. They want besides to get the taste of the physical world without being under the obligation of taking on birth and developing the psychic being and evolving towards the Divine. They wish to remain what they are and yet amuse themselves with the physical world and physical body. [38]

Powers for Realisation

Strength, if it is spiritual, is a power for spiritual realisation; a greater power is sincerity; the greatest power of all is Grace. [39]


The apprehending Truth-consciousness; the apprehending movement of the Truth-consciousness; [40] [41] apprehensive consciousness [42]. Prajnana is the consciousness that cognizes all things as objects confronting its observation; in the divine mind it is knowledge regarding things as their source, possessor and witness. [43]


Clear radiance [44]; enlightenment [45]; modified mental light. [46]


Prakṛti is only the executive or working force; the Power behind the Prakṛti is Shakti. It is the Chit-Shakti in manifestation : that is the spiritual consciousness. [47]

Prakṛti or Nature is the outer or executive side of Shakti or Conscious-Force which forms and moves the worlds. This outer side appears here to be mechanical, a play of the forces, guṇas, etc. Behind it is the living Consciousness and Force of the Divine, the divine Shakti. The Prakṛti is divided into the lower and the higher : the lower is the Prakṛti of the Ignorance, the Prakṛti of mind, life and matter separated in consciousness from the Divine ; the higher is the Divine Prakṛti of Sachchidananda with its manifesting power of Supermind, always aware of the Divine and free from Ignorance and its consequences. [48]

Prakṛti is the Force that acts. A Force may be in action or in quiescence, but when it rests, it is as much a Force as when it acts. The guṇas are an action of the Force, they are in the Force itself. [49]

It [Prakriti] divides itself into an inner Force that is free from its action (free from rajas, tamas etc.) and the outer Prakriti which it is using and changing. [50]


Life-force; vital; [51]

In the noblest type of physical evolution, Prana manifests itself in five distinct vital powers, to which the names, Prana, Samana, Vyana, Apana and Udana have been given by the ancient writers. Prana, the vital force par excellence has its seat in the upper part of the body and conducts all mental operations, the indrawing and the outdrawing of the breath and the induction of food. [52]

The movement of the prana is from the top of the body to the navel, apana from Muladhara to the navel. Prana and apana meet together near the navel and create samana. The movement of vyana is in the whole body. While samana creates bhuta from the foods, vyana distributes it into the body. The movement of udana is from the navel to the head. Its work is to carry the virya (tejas) to the head. The movement of udana is different to the Yogin. Then its movement is from the Muladhara (from where it carries the virya to the crown of the head and turns it into1 ojas) to the crown of the head. [53]


Regulated direction and arrestation by exercises of breathing of the vital currents of energy in the body ; [54] control of the breath or vital force ; [55] Yogic exercise of the control of the vital forces. [56]

Prāṇāyāma is a very powerful thing but if done haphazardly it may lead to the raising of obstructions and even in extreme cases illness in the body. [57]


Prayer is only a particular form given to [human] that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish ; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. [58]

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. [59]


The sense and perception of the Divine as a Being, felt as present in one’s existence and consciousness or in relation with it. [60]


Progress is the very heart of the significance of human life, for it means our evolution into greater and richer being. [61]

Progress consists not in rejecting beauty and delight, but in rising from the lower to the higher, the less complete to the more complete beauty and delight. [62]

The harmony of the inner and outer man which is the true meaning of civilisation and the efficient condition of a true progress. [63]


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. [64]


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. [65]

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. [66]

Psychic Powers


Psycho-Analysis and Yoga