WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust

Function of the mind

17 September 1958

Sweet Mother, here Sri Aurobindo writes: "An intellectual approach to the highest knowledge, the mind's possession of it..." How is this possible?

Everything that happens to us in the spiritual world we always have a tendency to translate mentally; we want to explain it to ourselves, draw conclusions from it, change the experience into a rule of action, profit mentally by what has happened in order to transform the experience into something practically useful. That is what Sri Aurobindo calls "the mind's possession of it". This is done automatically, so to say. Unfortunately, the best part of the experience always escapes; and besides, if one wants to keep it intact, one would have to remain in a state in which the experience is not mentalised, and if one lives in the outer world this is practically impossible. That is why those who wished to enjoy their spiritual experience without intervention from the mind used to remain in states of trance and to carefully avoid coming down to the level of action. But if one wants to transform life, if one wants the spiritual experience to have an effect on the mind, the vital and the body, on the daily activities, it is indispensable to try to express it mentally and accept the inevitable diminution, until the mind itself is transformed and capable of participating in the experience without deforming it.

What we want to do is still more difficult, for we want the vital also to be transformed and capable of participating in the experience without deforming it, and finally the physical itself, the body, to be transformed by the spiritual action and no longer be an obstacle to the experience.

This transformation is precisely the point that ordinary thought finds most difficult to accept, for it is almost the faculty [old p. 400]of thought itself which must be changed. Its whole functioning has to be changed for this transformation to be possible, and we [new p. 399]are so used to identifying the faculty with its functioning that we wonder if it is possible to think otherwise than in the way we ordinarily do.

It is possible only when one has had the experience of complete silence in the mental region and when the spiritual force with its light and power descends through the mind and makes it act directly without its following its usual method of analysis, deduction, reasoning. All these faculties which are usually considered the normal activities of the mind, must be stopped, and yet the spiritual Light, Knowledge and Power must be able to transform them into a channel of direct expression, without using these means to express themselves.

The mind, in its outermost form, is a means of action, an instrument for organisation and execution. It puts concepts in order, relates them to one another, draws conclusions for action from them and gives impulse to this action. This power of organisation and impulse to action can be produced directly by the spiritual force which takes hold of the mental consciousness without these processes of analysis, deduction, reasoning being necessary. In intuition things already happen somewhat in this way; but spiritual intervention is, as it were, a super-intuition, a direct expression of the vision, of the experience, of knowledge by identity.

(Silence)

There are many stages in this transformation and the first are like a kind of mental imitation of the movement. The whole process of analysis, reasoning, deduction and formulation of conclusions occurs almost spontaneously in a mental background and gives us the result which seems to us an intuition but which is still the result of all that work which was carried out very swiftly and, as I said, in a sort of background of which we are [old p. 401]not fully conscious, so that we see the starting-point and the result without following the whole process in detail, the whole development [new p. 400]of the mental activity. People who have a very quick mind and can grasp things very fast, people whose mental activity is extremely swift, immediate, can give the impression that they have intuition but this is only an outer form and almost an imitation of true intuition. Intuition is already a direct vision, something that dispenses with reasoning and deduction. Through intuition there is already an expression of direct knowledge.

But before reaching this stage, all the experiences one has must pass through the ordinary mental method of observation, analysis and deduction in order to reach the outer consciousness. The very essence of the experience fades away and there remains only a sort of very dry husk which has lost all its power of realisation--almost, almost lost it.

But those whose intellectual activity is very dominant find it almost absolutely necessary to catch hold of everything, all inner experiences, and to begin to formulate them. If, in addition, they have a power of expression, they try to formulate them in words and sentences; and when one has lived these experiences and becomes aware of the descending curve, one sees at each stage the deep reality of the experience withdrawing, fading into the background, instead of being in the forefront and commanding the whole being; it retreats slowly like this (gesture), and outside there remains only something... which is a kind of dry and cold imitation. It may be expressed in very enthusiastic words, but in comparison with what the thing itself was, in itself, in its deep truth, it is so shrivelled up, diminished.... All the true joy, the true beauty, the inner enthusiasm, that wonderful warmth of the experience--all this retreats far behind. You try to keep a hold on it, but it eludes you. And you pay dearly for this power of formulation.

Collected Works of The Mother, First Edition, Volume 09, pp. 399-401