Psychic Meditation

How To Perform A Psychic Meditation

Do you have a dream of becoming a psychic? Are you looking for ways to be able to strengthen your psychic abilities and hone your talents? If this sounds like you, then you might want to consider psychic meditation. Many incredible mediums have used these techniques to help enhance their powers and give them better insight into the world beyond – and you can too!

To help you become a better psychic, psychic meditation just might be the solution you’ve been looking for!

What Is Psychic Meditation?

If you’re a spiritual person who is interested in pursuing your psychic talents, then chances are, you’ve tried meditating before. If that’s the case, you’re probably wondering right about now, “What is psychic meditation? What is the difference between psychic meditation and regular meditation?”

Different types of meditations can focus on different priorities. So, this means that in psychic meditation, you’ll be focused on enhancing your psychic gifts. In doing this, you will be looking to contact spirits and your unique spiritual guides. This will help you in developing your psychic gifts!

How to Do a Psychic Meditation

Doing psychic meditation tends to be a little bit more challenging than typical meditation. This is because you’re looking for a specific outcome, rather than simply to clear your mind and feel spiritually refreshed.

For best results, we recommend starting by choosing a crystal to use. During the meditation, you will hold this in your hand, or you might even hold more than one in your hand if you feel a connection with several crystals that you would like to use. Enter into the process with an open mind and patience, and if you do it every day, expect to contact your guides – the first step to developing psychic abilities!

Without further ado, here are some simple steps for a psychic meditation:

1: Choose Your Space

Your meditation space should be somewhere comfortable and where you can be alone and peaceful for around 15 minutes. Prepare the space by turning off all of your electronic devices and gathering a pen and notebook nearby, so you can write down any impressions that come through.

2: Get into Position

For regular meditation, it’s best to lay or sit in whatever way makes you most comfortable. For psychic meditation, however, this is the recommended position:

Sit in a comfortable chair that supports your back with your feet planted on the floor. Imagine they are deeply rooted to the ground, like the roots of a tree. Then, place your hands in your lap, palms upward. This signifies to the spirits that you are ready to receive information.

3: Focus Your Breathing

You probably know that meditation has a lot to do with breathing. For best results, close your eyes and take deep, belly breaths. Do this by breathing in through your nose, feeling your stomach expand. Inhale as you count to three.

Then, hold the breath for three seconds – if you can’t hold it that long, just do so for as close as you can. With practice, you’ll be able to hold for the full three seconds.

Finally, exhale – again, to the count of three. Do this several times until you feel completely relaxed and are breathing at a calm, even pace. There’s no need to keep counting throughout the actual meditation.

4: Ask for Protection and State Your Intentions

You should go forth into your meditation with clear intentions. Start with asking your spirit guides or angels to protect you. You don’t need to know who your guide is – you only need to ask that low vibration energies won’t be let through during your meditation.

Then, set your intention that your session brings about your highest and best results – helping you to increase your psychic abilities and to grow as a medium.

5: Open Yourself to Information

Now, it’s time to really delve into the meditation. You have raised your vibration and you’re prepared to receive intuitive messages from your spiritual guides or loved ones in the next life.

Your next step is to visualize something that, to you, represents opening. This helps to further open yourself to receive information from the spirits. This might be a book opening, a light, a flower in bloom, or a candle being lit – or whatever works for you.

6: Make Notes

Your next step is to sit quietly for around ten minutes, or as long as you feel comfortable. Pay attention to your body, as it serves as your antenna during this time. Very subtle impressions might come through, like images cropping up in your mind’s eye, physical sensations such as needles, pressure, emotions, words, names or phrases, or simply a sense of knowing.

These impressions come to everyone in different ways. Whatever way they manifest to you, write them all down, so you can refer to them later!

7: Wrap Up Your Meditation

Great work! You have opened yourself up to the messages of your spirit guides using psychic meditation. Now, you need to properly end your meditation by closing down and becoming grounded – this is an important step, so don’t skip it.  Otherwise, you might find yourself picking up on energies all day long, becoming bogged down with baggage that isn’t yours.

Remember the image you used to open yourself to messages? Now close it. If you lit a candle in your mind to begin, blow it out. Close the book. Watch the flower go back to a bud.

Then, thank your spiritual guides and ask them to protect you from other energies and prevent them from coming through. It’s common to have trouble with this step, but just ask your guides for help.

Then, you need to finish the process by grounding yourself. These are many ways to ground yourself and help you lose any dazed or flighty feelings that follow your meditation. You can do this by going outside to stand on the grass, eating something close to the Earth like root vegetables, and more.

How Psychic Meditation Exercises Can Improve Your Relationships

The relationships we form in our lives, voluntarily or by chance, require a spiritual agreement between the individuals. But what happens when we don’t create the internal space or capacity to create meaningful bonds? A psychic medium in Los Angeles, Kris Ca hill, walked our students through several psychic meditation exercises so they could form deeper, more meaningful relationships. These meditation exercises helped the students understand themselves and prioritize their own values within existing relationships by developing their psychic abilities.

Updating Our Contracts with Psychic Meditation Exercises

The spiritual agreement we have with ourselves is the basis for all others to form externally. We often forget to self-reflect and note the changes in our lives, causing our contracts with our own consciousness to expire and misrepresent our most current selves. Kris showed the DEN students how psychic meditation exercises could be used to cultivate valuable, everyday life tools that can be used to manifest positive relationships.

The psychic within each of us is affected by the manifestation of our relationships. How do they play out? Are they loving or hostile? Are they lasting or temporary, healthy or aggressive? When they’re negative, the psychic within us suffers. But when they’re positive, our inner psychic thrives. Psychic meditation exercises thus can be exponentially beneficial: they develop our psychic abilities, which helps our relationships, which also helps our psychic abilities. The possibilities for inner growth and interpersonal thriving are truly incredible!  

Developing Psychic Abilities and Renewed Spirits

In this powerful and fun workshop, Kris reminded each of us that clearing through relational blocks just takes a little work and a lot of self-awareness. By using psychic meditation exercises to renew our spirits and reflect on who we are right now, we can improve existing relationships and create new ones, too.

The DEN Meditation offers 4-6 workshops a week focused on a variety of topics and interests. 

Want to learn more about using meditation to develop psychic abilities, or even try a workshop for yourself?

How to Develop Psychic Powers

Yes, psychic powers are real. They are as real as physical health is, and are a natural result of correct and deep spiritual living. But they are never the heart’s goal of the true yogi. Easily we lose ourselves in trying to obtain some fascinating result: radiant health, psychic powers, phenomena.

The path to God is not a circus, Yogananda stated. So it would be wrong to use the yogic techniques to gain such powers as our main goal and interest. Just as health is desirable to keep the body fit for Self-realization, so psychic powers are desirable to attain inner freedom. If however they enhance the ego, which powers easily do, they will be the cause of our downfall.

In short: psychic powers are a good and natural thing, but they are to be handled with great wisdom.

This being said, here are some psychic powers:

Telepathy, the power to read peoples thoughts. Yogananda actually taught a special technique to learn it. I once saw that Swami Kriyananda knew my thoughts. He once described how after a deep seclusion, he could perceive all the thoughts of all people around him. Not a very pleasant experience, though.

Creation, the power to manifest ones thoughts outwardly, into objective reality: this too Yogananda taught, explaining specific techniques to do it (sorry, not being taught here). Swami Kriyananda too used these principles to outwardly achieve his (nobel) goals. The powerful mind creates.

Physical Healing, curing others or oneself through strong thought: Yogananda taught how to do it. The mind is the door through which healing enters. A strong healer can effect mental healing on others, which results in physical healing. You can learn these practices in healing courses at Ananda.

Instant knowledge, tuning the mind intuitively to get any sort of knowledge: this psychic power too is part of Yogananda’s teaching. Once a pilgrimage group in India was in real danger, caught in a fire, and everyone in America was afraid. Nobody knew what happened, or if people had died. Swami Kriyananda went into meditation and shortly afterward came out with a smile. He knew: “Nothing happened, everyone is fine.” And so it was. The key to such true psychic peroration is inner stillness.

Influencing others: in the Autobiography of a Yogi we read how Sri Yukteswar explains the mind to be like a radio, which can not only receive all information intuitively, but can also be used as a sending station, influencing the minds and actions of others. You may read about it in the chapter “The Cauliflower Robbery”. This power should certainly not be used, except if you are a true Master. Free will is sacred.

There is much more: for example the control of the body through the mind, controlling to fall asleep when desired, or to stay awake for long periods of time, or even dematerialiing the body by mental command, and, and, and….

The best way to stimulate any of these powers is to meditate deeply on the spiritual eye, with profound concentration. You thereby contact the divine cosmic Mind. Mind creates matter. the stronger and deeper it is, the stronger its effect. But again, if you do it because you are after powers, you are treading a dangeous path.

Should any of such powers come to you naturally or by training, use them very wisely. One important mental power Yogananda advocates is to remain “unshaken in the midst of crashing worlds.” Try it. Remain completely calm when nothing works, when you fail, or when danger arrives, when people attack you, and even when death is close. Then you practice a psychic power which really helps you as a yogi.

The Wondrous Psychic Powers of Meditation

There’s an unusual teaching called the Kevatta Sutta wherein the Buddha discusses what could be called ‘psychic powers.’ He claims to his followers that an individual with a fully developed, spiritual practice can transform into different beings, appear and vanish at will, move unimpeded through mountains like moving through space; dive in and out of the earth as if it were water; even walk on water as if dry land. Further still, while sitting, an advanced practitioner is said to be able to fly through the air like a winged bird, touching the sun or moon.

When we hear these kinds of claims, it’s easy to interpret the in two possible ways.
• We could be very fundamentalist about it all and take it literally; the Buddha is describing actual miracles; actually moving through mountains like butter and so forth. I am not a fundamentalist to say the least.
• Or, as a secular Buddhist, I could simply write off the stories of psychic powers as entirely metaphoric, poetic, figurative descriptions of how powerful the mind can be.

Yet there’s another possibility: Perhaps the Buddha here is simply and accurately describing what he has perceived in his meditation practice; the playful, imaginative, unlimited times of flowing consciousness that can, over time, produce amazing, immaterial perceptions. I’d like to suggest this the experience of the fantastic, the creative, the playful and imaginative are not only extraordinary, but profound and necessary.

In the sutta where the Buddha talks about these wondrous powers of the mind he explains that it’s developed by Viññanam antimacassar, which refers to a special kind of consciousness that is limitless, without any boundaries or separation, a perception of complete contentedness. Now, where we heard of this before, the state of boundary less, unlimited, non dual, completely connected state of being?

I’d suggest we all experience this special consciousness at one time of life: in our earliest months after birth wherein, during our connection with a mother or caretaker, we exist in a kind of symbiotic contentedness (note Mahler’s famous book The Psychological Birth of the Human Infant) the period when we lived in a state where we were held and fed and swathed and experienced no separation between ourselves and the other. The child at this phase has little if any sense of individuality; it experiences itself to be one with the mother, without any barrier between their union and the rest of the universe. It’s a state of being that, as adults, we can only guess at because we are so removed from it, so separate, so individual. During this merger there wasn’t even any sense of inside (what’s mine) and outside (what’s not mine). Perhaps, as Freud claimed in Civilization and its Discontents (1929) spiritual endeavor is an attempt to recreate some of our earliest states, during which we felt little vulnerability, limitation, or separation: “”I can imagine that the oceanic feeling [the child’s experience of being joined with the mother] could become connected with religion later on. That feeling of oneness with the universe…sounds very like a first attempt at the consolations of religion…” (For more on this the reader is encouraged to review the work of the psychologist D.W. Winnicott in Playing & Reality.)

Naturally, over time, we grow, separate and individuate; we begin to discern what’s inside our heads and bodies, where our thoughts and feelings reside, the personal experience that other people can’t witness. From conceitedness we evolve towards isolation, stuck with raging feelings of loneliness, sadness, vulnerability; we have little if any control over these internal energies. But that’s not all; we also become aware of a world of other objects and people who are completely indifferent or hostel, who act as they want, without attending to our needs. Unlike a caretaker, they don’t come we beckon. So we move from this experience of profound union that seems invulnerable, to a place where we live with difficult feelings inside and strange, threatening events occurring outside. I have feelings that nobody else will ever know or see completely; I live in a world of people who are doing things that can be frightening.

After such a disappointing maturation and transformation, we soothe ourselves by playing—disporting ourselves in realms of fantasies and imagination, where our unconscious needs and desires can be expressed without impediment. If you’ve ever watched small children play, you’ll know that this endeavor is not always adorable. When infants play with toys, they can be violent, they can smash, rip, toss; they can make dolls attack then kiss without rhyme or reason; play is a realm wherein sensual and it’s aggressive needs can be projected onto any object. There’s no clean, logical narrative to playing. Subscribe to The Morning Email. Wake up to the day’s most important news.

It’s interesting to think that in our earliest experience, after the lost symbiotic connection with a caretaker, we don’t find safety internally, in the sensations of our bodies, nor outside of ourselves, in the world of other people, but in a magical realm that’s neither inside or outside, but a realm that’s somewhere in between.

Of course, we continue to maturate; we go to schools, we encounter other children who make fun of us, ridicule and shame our fantasies, reject and punish us for acting out our imaginations. Slowly, over time, our innate playfulness is replaced with a dependence on mass produced culture. To escape from our feelings and the demands of the world we turn now to televisions, iPads. Essentially grow from spontaneous playfulness to a mediated experience devoid of deep emotional resonance. Television and video games are diverting, but they provide the imagination for us, it no longer flows from us onto the world; there’s no longer a sense of creative connection with the world.

As adults, with the demands of being self-supporting, and to appear sane and upstanding, to meet all the demands of socializing, we fetishist what we believe to be the objective world, what we refer to as reality. We really believe there’s an objective, external world out there that, if we could simply remove our feelings and imagination, we could see cleanly; the mind free of distortions, we believe, could function really well. And so we’re averse towards our own emotions, afraid of our fantasies.

It’s a fallacy. Did you read the recent research of the cognitive scientist Donald Hoffman, who demonstrates that our perceptions of an independent reality are invariably illusory? ( The mind is incapable of representing the world with any degree of accuracy. We’re all living in simulacrums, hopefully close enough to the real thing that we walk in front of buses and get crushed. We’re living in virtual realities that our minds create. There is no reality here, there, anywhere. We’re all having different experiences.

The belief that we have to be completely compliant, abandon our imaginative, fantastical, dreamlike abilities is not only needless, but cruel. If we were capable of visualizing the surreal, let’s do it; without imagination life is desiccated, meaningless. We have imagination and creativity to provide our lives with meaning and resonance. The obsession with trying to just be in the objective world is a neurotic fear that if we let our emotions and feelings flow that we’ll be rejected by others; as far as I’m concerned, let them laugh; meanwhile I can travel the universe in my mind. Some of the best meditations I’ve had involved a dream-like, transitional state wherein the magical co-exists with the mundane.

So this is what I believe Buddha meant by psychic powers, a mind that’s free to envision and create in meditation. If you’d like to experience it yourself, there is no better practice than what the Buddha describes in the Cula-suññata Sutta (a translation can be found online at It’s a meditation wherein the Buddha encourages us to let go off perceiving what’s real, to visualizing limitless space, then limitless consciousness, then absolute freedom of perception. It’s a trip, believe me.

Training Psychic Ability

Deep levels of concentration and jhana can also become a gateway to a wide range of psychic abilities.  Buddhist psychology outlines how systematic training in concentration can bring the ability to read minds, to see or hear at a remote distance, to know the past of any individual, to manipulate the elements of earth, air, fire and water. Based on highly developed concentration, these practices and powers are detailed in such texts as Buddhaghosa’s thousand page Path of Purification, and the Yoga’s of Naropa.  These psychic abilities were trained and practiced by a number of my teachers, but they are misunderstood in the west.  Western scientific studies of psychic abilities have failed because these abilities are usually not stable at ordinary levels of consciousness.  You can’t invite ordinary graduate students into a lab and expect to study psychic abilities. While there are exceptions with certain gifted individuals, most people need some form of concentration training for psychic abilities to strongly arise.

Some of the most skilled Buddhist mediators still practice the powers outlined in the Buddhist texts. During her intensive practice period in the 1960’s in Burma, Dipama was trained in all these capacities. According to her and her teachers, she could visit people at a distance (she once went psychically to the United Nations to hear a speech by the Burmese secretary General U Thant), she could see into past lives and she could transport herself through time and space and appear spontaneously for her interviews. By the time I studied with her, it had been years since these trainings and she was not interested in psychic powers anymore. Of course, I wished that I had seen her demonstrate these powers. But I have seen and heard from colleagues of so many other psychic phenomena – from the spontaneous appearance of rainbows in a clear sky to the sure knowledge of someone’s death or difficulty at a distance – that I am open to all possibilities. Even with moderate levels of training, some of my western colleagues have found the ability to read minds or to project specific teachings into the dreams of their students.

Because psychic powers are considered a distraction from freedom and compassion, they are left as optional trainings for advanced students. To use jhana or psychic powers wisely we have to take into account the dangers that accompany the territory of these refined states.  There are dangers of inflation and grandiosity, taking pride in “our” attainments.  There are also dangers of ambition.  Even if we discount the domain of psychic powers, spiritual practitioners can hear about samadhi and jhana and then struggle after them unsuccessfully for years, not realizing that the grasping itself prevents their opening.  And when we do find access to states of bliss and jhana, we can also lose them.  We can peak, then crash, experiencing the kind of loss and frustration described by St. John of the Cross as “the dark night of the soul.”

The point of these trainings in concentration is not to increase grasping, but to use concentration states in the service of inner liberation.   Through the power of concentration, the solidity of the world shows itself to be dream-like and insubstantial.  In meditation we may first experience fear when we open to the groundlessness of experience.  But the stability and well being created by the concentration allows for steadiness while the whole sense of self and other dissolves. With the power of concentration we can let go easily and return to balance, even as all things dissolve.  One student, Rosina, initially worried as her meditation showed the world as empty and insubstantial. “What about my family, my children, my career?” she asked. She feared she was deserting them for a realm of emptiness.  But emptiness always gives birth to new forms.  “Is it o.k. to dissolve, to let go this much?”  Her Zen Master smiled and told her not to worry, “Death o.k. Resurrection o.k., too.”  After the retreat Rosina returned to her family, emptier and more openhearted than she had ever experienced. Concentration and insight show us how to be with all things as the play of consciousness.   We become free in their midst.  We become wise.

A wise psychology must incorporate the transcendent dimensions of the concentrated mind. But in the end, even the most luminous states of concentration pass away, as do the insights that can arise from them.  Ajahn Chah reminds us, “When blissful and extraordinary states arise from your meditation, use them but do not cling to them.”  Concentration is a powerful step on the journey, one important way to quiet the mind, open the heart and discover freedom.  The real blessing appears when we can bring the experiences of the transcendental to illuminate the miracle of the ordinary. Seeing with the eyes of wisdom allows us to reawaken to the secret beauty all around us.

4 Benefits of Meditation for Developing Psychic Abilities

Meditation is something that has always been recommended in spiritual circles as necessary for spiritual awakening and psychic development. It’s a thing people have been doing for thousands of years and not without good reason.

I would say that if you’re serious about developing psychic abilities, meditation is essential for that. In my opinion, there’s just no two ways about it.

I know you might have some resistance to the idea of meditation. I know I did.

Before I tried it out for myself and before I got into spirituality, I had a lot of misconceptions about meditation.

I was under the impression that meditation was some mysterious thing that monks and ascetics did. You know, people who just sat in one place for hours on end in order to find God/the one/merge with the universe or something.

And I found the whole idea quite unappealing. I wanted to retain my individuality and didn’t want to “merge” with some almighty being. Secondly, the thought of sitting in one place cross legged for hours on end seemed boring and potentially painful.

Then I discovered that meditation doesn’t have to be that way. I found a way to do it that made it relaxing, short, and easy. Not only that when I tried it out, I found that my fear of losing my individuality was completely baseless and a total myth.

In fact, meditation triggered my psychic awakening and helped me to unlock my psychic powers, something that is possible for and innate in everyone.

If you want this too, then read on because meditation has numerous benefits for psychic development and in this article, I’ll be going through the top 5.

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