With our experience of the mental consciousness, it is essentially impossible to fully comprehend the operation of the supermind. The best we can do, absent the actual experience, is to correlate the qualitative differences reported to us by those who have either a glimpse or the actual experience of the supermind. The mind fragments and divides, using a process of exclusive concentration, that fixates the attention on one aspect, and at the same time forgets or excludes the other aspects. Thus, the materialist will focus on the objects, forms, beings and forces of the external world, and deny the reality of the Spirit. Similarly, for those who turn toward the Spirit, there is a tendency to deny the importance or even the reality of the outer world–witness the rise of the other-worldly religions and the Mayavada tradition in India.
Sri Aurobindo observes that the supermind has the essential characteristics of unity and oneness, and the ability to hold both the oneness and the multiplicity in awareness, and in harmony with one another in its view, simultaneously. The supermind bases itself in the spiritual reality and is able to comprehend this reality, in its unmanifest and its manifest expressions concurrently. At the same time, the supermind does not build up its picture of reality by correlating facts and data and then subjecting these fragments to some kind of analytical or logical process of aggregation.
“The supermind distinguishes by a direct seeing and without any mental process of taking to pieces the particularities of the thing, form, energy, action, quality, mind, soul that it has in view, and it sees to with an equal directness and without any process of construction the significant totality of which these particularities are the incidents. it sees also the essentiality, the Swabhava, of the thing in itself of which the total and the particularities are the manifestation. And again it sees, whether apart from or through the essentiality or Swabhava, the one self, the one existence, consciousness, power, force of which it is the basic expression.”
The logic of the supermind is different from that of the mind: it sees always the self as what is, the essentiality of the ting as a fundamental expression of the being and power of the self, and the whole and particulars as a consequent manifestation of this power and its active expression. In the fullness of the supramental consciousness and cognition this is the constant order. All perception of unity, similarity, difference, kind, uniqueness arrived at by the supramental reason is consonant with and depends on this order.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 23, The Supramental Instruments — Thought-process , pp. 827-828