While humanity primarily bases itself in the mental level of thought, whether predominantly the habitual, the pragmatic or the ideative gradations that take their starting point in the physical, vital and mental levels of existence, and thus, are inherently fragmented, separated and divided, the supramental mode of knowledge begins at the standpoint of the unity and oneness of all existence and the infinity and universality of life. This represents what has been called a “reversal of consciousness” or a shift in standpoint from the human to the divine.
Sri Aurobindo describes the character that results from this shift of awareness to a new standpoint: “The supermind…lives not in the phenomenal but in the essential, in the self, and sees all as being of the self and its power and form and movement, and all the thought and the process of the thought in the supermind must also be of that character. All its fundamental ideation is a rendering of the spiritual knowledge that acts by identity with all being and of the supramental vision. It moves therefore primarily among the eternal, the essential and the universal truths of self and being and consciousness and infinite power and delight of being (not excluding all that seems to our present consciousness non-being), and all its particular thinking originates from and depends upon the power of these eternal verities; but in the second place it is at home too with infinite aspects and applications, sequences and harmonies of the truths of being of the
Eternal. It lives therefore at its heights in all that which the action of the pure ideative mind is an effort to reach and discover, and even on its lower ranges these things are to its luminous receptivity present, near or easily grasped and available.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 23, The Supramental Instruments — Thought-process , pg. 813