What is the difference between Cit in the word Sat- Cit- Ananda and Purusha?

Question

Cit = Consciousness and Purusha = Consciousness. Purusha is also known as Spirit . FIRSTLY can this Spirit be seen ? Secondly are Samskaras the veil that separate consciousness from super consciousness, and THIRDLY if this Spirit is seen is Ananda realized?

Answer 1

^{The title and body are asking different questions, I'm answering three questions asked in the body of question. Btw, regarding Chitta or consciousness, it is one Swarupa of Brahman as preached by Mahavakya Prajnanam Brahman of Aitareya Upanishad of Rigvea.}

Q. FIRSTLY can this Spirit be seen ?

No, seeing is the function of eye which is one of the Jnanendriya (senses) and Brahman is beyond the all the senses as described in Kena Upanishad. In other words, eye is made from Pancha Mahabhuta and hence it can only see the physical things made up of Pancha Mahabhuta Whereas Atman (the self) is beyond 3 Sharira and 5 Koshas.

I-2. Because He is the ear of the ear, the mind of the mind, the speech of speech, the vital air of the vital air, and the eye of the eye, the wise, freeing themselves (from the identity with the senses) and renouncing the world, become immortal.

I-3. The eye does not reach there, nor speech, nor mind, nor do we know (Its mature). Therefore we don't know how to impart instruction (about It). Distinct indeed is That from the known and distinct from the unknown. Thus have we heard from the ancients who expounded It to us.

I-6. That which man does not see with the eye, that by which man sees the activities of the eye, know That alone to be Brahman, and not this (non-Brahman) which is being worshiped.

Though one can see the Sukshma Sharira and Karana Sharira through eyes as explained by Swami Vishwananda in this answer. So, talking about Atman, it can not be seen but can be realized.

Q. Secondly are Samskaras the veil that separate consciousness from super consciousness

Well, Samskara is the total sum of impressions (of thoughts generated during experience of life) stored in the memory or mind as explained by Swami Vivekananda in his work on Jnana Yoga

What are the Samskaras? This mind is like a lake, and every thought is like a wave upon that lake. Just as in the lake waves rise and then fall down and disappear, so these thought-waves are continually rising in the mind-stuff and then disappearing, but they do not disappear for ever. They become finer and finer, but they are all there, ready to start up at another time when called upon to do so. Memory is simply calling back into waveform some of those thoughts which have gone into that finer state of existence. Thus, everything that we have thought, every action that we have done, is lodged in the mind; it is all there in fine form, and when a man dies, the sum total of these impressions is in the mind, which again works upon a little fine material as a medium. The soul, clothed, as it were, with these impressions and the fine body, passes out, and the destiny of the soul is guided by the resultant of all the different forces represented by the different impressions.

Since it is often said mind is alone the cause for man's bondage and liberation (4th Prapathaka of Maitrayini Upanishad), these Samskara affects one's level of spirituality but actually the thing that hides the true self is the Avarana and Vikshepa Shakti of Maya (refer Vivekachudamani 111, 113, 343, 344) i.e that separate individual consciousness from supreme consciousness in your words in question.

Q. THIRDLY if this Spirit is seen is Ananda realized?

Yes, who realize the Atman, attains the supreme bliss of Brahman as described in Brahmananda Valli of Taittiriya Upanishad:

यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कुतश्चनेति । एतꣳह वाव न तपति । किमहꣳसाधु नाकरवम् । किमहं पापमकरवमिति । स य एवं विद्वानेते आत्मान स्पृणुते । उभे ह्येवैष एते आत्मान स्पृणुते । य एवं वेद । इत्युपनिषत् ॥ १॥

II-ix-1: The enlightened man is not afraid of anything after realising that Bliss of Brahman, failing to reach which, words turn back along with the mind. Him, indeed, this remorse does not afflict: "Why did I not perform good deeds, and why did I perform bad deeds? He who is thus enlightened strengthens the Self with which these two are identical; for it is he, indeed, who knows thus, that can strengthen the Self which these two really are. This is the secret teaching.