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WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust

The Spiritual and the Psychic
26 May 1929

Is there a difference between the "spiritual" and the "psychic"? Are they different planes?

Yes, the psychic plane belongs to the personal manifestation; the psychic is that which is divine in you put out to be dynamic in the play. But when we speak of the spiritual we are thinking of something that is concentrated in the Divine rather than in the external manifestation. The spiritual plane is something static behind and above the outward play; it supports the instruments of the nature, but is not itself included or involved in the external manifestation here.

But in speaking of these things one must be careful not to be imprisoned by the words we use. When I speak of the psychic or the spiritual, I mean things that are very deep and real behind the flat surface of the words and intimately connected even in their difference. Intellectual definitions and distinctions are too external and rigid to seize the true truth of things. And yet, unless you are very much in the habit of speaking to one another, there is almost a necessity of defining the sense of your words, if you are to understand each other. The ideal condition for a conversation is when the minds are so well attuned that the words are only a support for a spontaneous mutual understanding and you need not explain at each step what you utter. This is the advantage when you talk always with the same persons; an attuned harmony is established between their minds and the significance of the things spoken penetrates them at once.

There is a world of ideas without form and it is there that you must enter if you want to seize what is behind the words. So long as you have to draw your understanding from the forms of words, you are likely to fall into much confusion about the true sense; but if in a silence of your mind you can rise into the world from which ideas descend to take form, at once the real understanding comes. If you are to be sure of understanding one another, you must be able to understand in silence. There is a condition in which your minds are so well attuned and harmonised together that one perceives the thought of the other without any necessity of words. But if there is not this attunement, there will always be some deformation of your meaning, because to what you speak the other mind supplies its own significance. I use a word in a certain sense or shade of its sense; you are accustomed to put into it another sense or shade. Then, evidently, you will understand, not my exact meaning in it, but what the word means to you. This is true not of speech only, but of reading also. If you want to understand a book with a deep teaching in it, you must be able to read it in the mind's silence; you must wait and let the expression go deep inside you into the region where words are no more and from there come slowly back to your exterior consciousness and its surface understanding. But if you let the words jump at your external mind and try to adapt and adjust the two, you will have entirely missed their real sense and power. There can be no perfect understanding unless you are in union with the unexpressed mind that is behind the centre of expression.

We spoke once of individual minds as worlds that are distinct and separate from one another; each is shut up in itself and has almost no direct point of contact with any other. But that is in the region of the inferior mind; there your own formations close you in; you cannot get out of them or out of yourself; you can understand only yourself and your own reflection in things. But here in this higher region of the unexpressed mind and its purer altitudes you are free; when you enter there, you go out of yourself and penetrate into a universal mental plane in which each individual mental world is dipping as if into a huge sea. There you can understand entirely what is going on in another and read his mind as if it were your own, because there no separation divides mind from mind. It is only when you unite in that region with others that you can understand them; otherwise you are not attuned, you do not touch, you have no means of knowing precisely what is happening in another mind than yours. Most often when you are in the presence of another you are quite ignorant of what he thinks or feels; but if you are able to go beyond and above this external plane of expression, if you can enter into a plane where a silent communion is possible, then you can read in that other as you would in yourself. Then the words you use for your expression are of very little importance, because the full comprehension lies beyond them in something else and a minimum of words is sufficient for your purpose. Long explanations are not necessary there; you do not need that a thought should be brought out into full expression, for the direct vision of what is meant is with you.