Human beings have developed several different modes of “seeing” or more properly “observing” the world around us. For most people the observation is something relatively vague, as some sort of a background against which we move and act. We only see, or observe, more closely those things with which we are directly concerned, whether in a particular action, or due to specific types of training. Besides the general human observational sense, there is also the trained observational sense of professionals such as that which results from specific scientific endeavors, or for those trained in sociological, psychological or criminological behavior observation. And there is the observational mode developed by the artist which notices not only details by relations, colors, shadows, etc. to create a depth of the observation that most people fail to attain. In the 11th chapter of the Bhagavad Gita, we are also introduced to a spiritual vision of the Divine Being in manifestation through Time. It should come therefore as no surprise, that the advent of the supramental change in the sense perceptions of the being will bring with it a new type of observation, one which can see both the “container” and the “content”, the whole and the parts, and the intimate relationship of the parts to the whole.
Sri Aurobindo observes: “Its sight acquires an extraordinary totality and an immediate and embracing precision in which the whole and every detail stand out at once in the complete harmony and vividness of the significance meant by Nature in the object and its realisation of the idea in form, executed in a triumph of substantial being. It is as if the eye of the poet and artist had replaced the vague or trivial unseeing normal vision, but singularly spiritualised and glorified,– as if indeed it were the sight of the supreme divine Poet and Artist in which we were participating and there were given to us the full seeing of his truth and intention in his design of the universe and of each thing in the universe. There is an unlimited intensity which makes all that is seen a revelation of the glory of quality and idea and form and colour. The physical eye seems then to carry in itself a spirit and a consciousness which sees not only the physical aspect of the object but the soul of quality in it, the vibration of energy, the light and force and spiritual substance of which it is made. Thus there comes through the physical sense to the total sense consciousness within and behind the vision a revelation of the soul of the thing seen and of the universal Spirit that is expressing itself in this objective form of its own conscious being.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 24, The Supramental Sense , pg. 837