The specific powers of the psychic sense, such as clairvoyance, clairaudience, etc. utilize specific sensory powers to deliver the impressions to the internal psychic sense. However, the psychic sense can also act directly without use of these intermediaries. In that case, there is an immediate relation based on the underlying identity between subject and object which is the true relation as experienced on the spiritual planes. Until an individual actually can experience these things, there is very little in the way of explanation that can actually be done, as the normal default use of physical senses to capture impressions and deliver them to the perceiving mind makes it difficult to even accept the intermediate processes such as clairvoyance, much less the direct connection on the psychic level. The mind cannot obviously adequately judge phenomena that fall outside its competency level, either of perception or experience, and this must be left open for those who can experience these other planes and perceptions to describe.
Sri Aurobindo explores this: “…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 exteriorisation 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.
It may be noted that the great yogi of Tibet, Milarepa, was said to have undertaken teachings at the time of his death, for disciples who were hundreds of miles separated in physical distance–each of whom indicated that he appeared to them in a bodily shape and provided the teaching they were each prepared for. There are of course other examples from the spiritual traditions of the world. In particular, the Tibetan tradition, which focused on practices such as projecting and transferring consciousness out of the body into other realms or planes of existence, as well as obtaining the grace of the Guru through receipt of psychically-communicated “gift-waves” of illumination or light, has numerous examples as well as detailed practices for the development of this type of psychical communication.
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 24, The Supramental Sense , pp. 845-846