Sri Aurobindo identifies 3 ways that the supramental awareness can come to know the content and meaning of any object. “First, the knower may project himself in consciousness on the object, feel his cognition in contact or enveloping or penetrating it and there, as it were in the object itself, become aware of what he has to know. Or he may be the contact become aware of that which is in it or belongs to it, as for example, the thought or feeling of another, coming from it and entering into himself where he stands in his station of the witness. or he may simply know in himself by a sort of supramental cognition in his own witness station without any such projection or entrance. The starting-point and apparent basis of the observation may be the presence of the object to the physical or other senses, but to the supermind this is not indispensable. it may be instead an inner image or simply the idea of the object. The simple will to know may bring to the supramental consciousness the needed knowledge–or, it may be, the will to be known or communicate itself of the object of knowledge.”
We see here an extraordinary advancement on the limited faculties of the mental consciousness, once the supramental awareness takes hold of the being. There is no longer a limitation based on physical senses. Time and space also do not present an obstacle because the very will to know, the turning of the attention or the awareness toward some manifested form, force or object creates the link that is required for the supramental knowledge to present itself, since subject and object are unified and there is a knowledge by identity, which, for the mental consciousness, remains hidden and thus not actively accessible. The mental awareness constantly runs into closed doors behind which it cannot peer. The supramental awareness, by turning its attention in any direction, can open any of these doors and gain full knowledge of what lies beyond.
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 23, The Supramental Instruments — Thought-process , pp. 826-827