11 The Manifestions of Psychic Force

XI. The Manifestations of Psychic Force

Psychic Force is the form of matter known as vijnana in active connection with the mental and life matters. In the quotation given above from the Ishnopnishat, it has been said that the deva – the macrocosmic and microcosmic manifestations of prana – do not reach the atma, inasmuch as it moves faster than even the mind. The tatwas of prana move with a certain momentum. The mind has greater velocity, and psychic matter greater still. In the presence of the higher, the lower plane always appears to be at rest, and is always amenable to its influence. Creation is a manifestation of the various macrocosmic spheres with their various centers. In each of these spheres – the prana, the manas, and the vijnana – the universal tatwic rays give birth to innumerable individualities on their own planes. Each truti on the plane of prana is a life-coil (prana maya kosha). The rays that give existence to each of these truti come from each and all of the other truti, which are situated in the space allotted to each of the five tatwas and their innumerable admixtures, and which represent therefore all the possible tatwic manifestations of life.

On the plane of manas each mental truti represents an individual mind. Each individual mind is given birth to by mental tatwic rays from the other quarter. These rays came from all the other truti situated under the dominion of each of the five tatwas and their innumerable admixtures and representing therefore all the possible tatwic phases of mental life.

On the psychic plane, each truti represents an individual soul brought into existence by the psychic tatwas flying from every point to every other point. These rays come from every truti situated under the dominion of each of the five tatwas and their innumerable admixtures, and thus representing all the possible manifestations of psychic life.

The latter class of truti on the various planes of existence are the so-called gods and goddesses. The former class are coils that manifest themselves in earthly life.

Each psychic truti is thus a little reservoir of every possible tatwic phase of life that might manifest itself on the lower planes of existence. And so, sending its rays downward just like the sun, these truti manifest themselves in the truti of the lower planes. According to the prevalent phase of tatwic color in these three sets of truti, the vijana (psychic) selects its mind, the mind selects its coil, and in the end the life-coil creates its habitation in the earth.

The first function of the individual truti vijana is to sustain in the life of the mental truti just as the macrocosmic vijana sustains the life of the macrocosmic mind. And so also does the mental truti sustain the life of the individual truti of prana. In this state, the souls are conscious only of their subjectivity with reference to the mind and the prana. They know that they sustain the lower truti, they know themselves, they know all the other psychic truti, and they know the whole of the macrocosm of Iswara, the tatwic rays reflecting every point into their indvidual consciousness. They are omniscient; they are perfectly happy because they are perfectly balanced.

When the prana maya kosha enters the habitation of earth, the soul is assailed by finitude for the first time. This means a curtailment, or rather the creation of a new curtailed consciousness. For long ages the soul takes no note of these finite sensations, but as the impressions gain greater and greater strength they are deluded into a belief of identity with these finite impressions. From absolute subjectivity consciousness is transferred to relative passivity. A new world of appearances is created. This is their fall. How these sensations and perceptions, etc., are born, and how they affect the soul, already has been discussed. How the soul is awakened out of this forgetfulness and what it does then to liberate itself will come further on.

It will be seen at this stage that the soul lives two lives, an active and a passive. In the active capacity it goes on governing and sustaining the substantial life of the lower truti. In the passive capacity it forgets itself and deludes itself into identity with the changes of the lower truti imprinted upon them by the external tatwas. The consciousness is transferred to finite phases.

The whole fight of the soul upon reawakening consists in the attempt to do away with its passive capacity and regain this pristine purity. This fight is yoga, and the powers that yoga evokes in the mind and the prana are nothing more than tatwic manifestations of the psychic force, calculated to destroy the power of the external world on the soul. This constant change of phase in the new unreal finite coils of existence is the upward march of the life current from the beginnings of relative consciousness to the original absolute state.

There is no difficulty in understanding the how of these manifestations. They are there in the psychic reservoir, and they simply show themselves when the lower trutis assume the state of sympathetic polish and tatwic inclination. Thus the spectrum only shows itself when certain objects assume the polish and form of a prism.

Ordinarily the psychic force does not manifest itself either in the prana or the mind in any uncommon phase. Humanity progresses as a whole, and whatever manifestations of this force take place, they take in races as a whole. Finite minds are therefore slow to recognize it.

But all the individuals of a race do not have the same strength of tatwic phase. Some show greater sympathy with the psychic force in one or more of its component tatwic phases. Such organisms are called mediums. In them the particular tatwic phase of psychic force with which they are in greater sympathy than the rest of their mind, makes its uncommon appearance. This difference of individual sympathy is caused by a difference of degree in the commissions and omission of different individuals, or by the practice of yoga.

In this way, this psychic force might manifest itself in the shape of all the innumerable possibilities of tatwic combination. So far as theory is concerned, these manifestations might cover the whole domain of tatwic manifestations in the visible macrocosm (and also in the invisible, which, however, we do not know). These manifestations may violate all our present notions of time and space, cause and effect, force and matter. Intelligently utilized, this force might very well perform the functions of the vril of “The Coming Race”. The following essays will trace some of these manifestations on the plane of the mind.