Sri Aurobindo
Letters of Sri Aurobindo
Volume 3
l am so glad! I – had an experience – and one of value – of great value! I rubbed my eyes and read your letter in utmost amazement, incredulous bewilderment and doubtful self-admiration (thank God – to some vanity again!)
Why self-admiration? since the experience came from K. [Krishna]
But one question: what is the difference between a “feeling” and an “experience”? Is every feeling an experience? Or an intensely emotional one only an experience? Anyhow since I understand nothing please enlighten the crass ignorant who sees himself to be so.
I doubt whether I am able to answer your question – or whether I quite understand it. There is no law that a feeling cannot be an experience; experiences are of all kinds and take all forms in the consciousness. When the consciousness undergoes, sees or feels anything spiritual or psychic or even occult, that is an experience (in the technical yogic sense, for there are of course all sorts of experiences that are not of that character). Feelings themselves are of many kinds. The word feeling is often used for an emotion, and there can be psychic or spiritual emotions which are numbered among Yoga 
experiences, such as a wave of śuddhā bhakti [pure bhakti] or the rising of love towards the Divine. A feeling also means a perception of something felt – a perception in the vital or psychic or in the essential substance of the consciousness. Even I find often a mental perception when it is very vivid described as a feeling. If you exclude all these feelings and kindred ones and say that they are feelings, not experiences, then there is very little room left for experiences at all. Feeling and vision are the main forms of spiritual experience. One sees and feels the Brahman everywhere – one feels a force enter or go out from one; one feels or sees the presence of the Divine within or around one; one feels or sees the descent of light; one feels the descent of peace or Ananda. Kick all that out on the ground that it is a feeling, not an experience (what the deuce then is an experience?) and you make a clean sweep of most of the things that we call experience. Again, we feel a change in the substance of the consciousness or the state of consciousness. We feel ourselves spreading in wideness and the body only as a small thing in the wideness (this can be seen also) – we feel the heart-consciousness being wide instead of narrow, soft instead of hard, illumined instead of obscure, the head-consciousness also, the vital, even the physical also – we feel thousands of things of all kinds and why are we not to call them experiences? Of course it is an inner sight, an inner feeling, subtle feeling, not material, like the feeling of a cold wind or a stone or any other object, but as the inner consciousness deepens it is not less vivid or concrete, it is even more so.
In this case what you felt was not an emotion, though something emotional came with it; you felt a condition on the very substance of consciousness – a softness, a plasticity, even a velvety softness, an ineffable plasticity. Any fellow who knows anything about Yoga would immediately say, “What a fine experience”, a very clear psychic and spiritual experience.