The time knowledge acquired by the intuitive mind is not the complete supramental knowledge of the “three times” *trikaladrishti”, but rather a limited functioning that still relies on focus either backwards, forwards or horizontally in a sequential manner. There is no immediate and complete “knowledge by identity” but rather, this takes the form of a knowledge that is latent and restored to the seeker through attention when this capacity has been developed.
Sri Aurobindo therefore describes the limitations and concerns related to the use of this faculty: “It will always lean chiefly on the succession of present moments as a foundation for its steps and successions of knowledge, however far it may range backward or forward,– it will move in the stream of Time even in its higher revelatory action and not see the movement from above or in the stabilities of eternal time with their large ranges of vision, and therefore it will always be bound to a secondary and limited action and to a certain dilution, qualification and relativity in its activities. Moreover, its knowing will be not a possession in itself but a reception of knowledge. It will at most create in the place of the mind of ignorance a mind of self-forgetful knowledge constantly reminded and illumined from a latent self-awareness and all-awareness. The range, the extent, the normal lines of action of the knowledge will vary according to the development, but it can never be free from very strong limitations. And this limitation will give a tendency to the still environing or subconsciously subsisting mind of ignorance to reassert itself, to rush in or up, acting where the intuitive knowledge refuses or is unable to act and bringing in with it again its confusion and mixture and error.”
Avoidance of the development and exercise of this power can protect from the dilution and error that may occur, but for a yoga of self-perfection, the absolute limitation of these developments represents a restriction of the growth. The seeker must therefore be cognizant of these issues and recognize the potentially mixed and relative action that will occur in this obviously transitional stage of conscious evolution between the human mental functioning and the supramental action.
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 25, Towards the Supramental Time Vision , pp. 870-871