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<p class="paracenter">THE SUPRAMENTAL VISION
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<p class="paracenter"></p>
<p class="para"> In the supramental vision there 
is a direct, full and immediate knowledge of things, in the sense that you see 
all things at the same time totally, integrally; you see the truth of a thing in 
all its aspects simultaneously.
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<p class="para"> But as soon as you want to 
explain or describe it, you are obliged to come down to a lower level. Sri 
Aurobindo calls it the Mind of Light. Here things have to be said or even 
thought or expressed and realised in action one after another in a certain 
order, in a certain relation to each other. Therefore the simultaneity 
disappears; for, in the present condition of our way of expression it is 
impossible to say everything at once outright. We are obliged to veil a portion 
of what we see and know in order to bring it out little by little. Sri Aurobindo 
therefore calls it a transparent veil; for you see all, you know all at the same 
time, you have the entire or total knowledge of a thing, but you cannot express 
it whole and entire at one stroke.
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<p class="para"> There are no words, no possible 
modes of expression
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<br><p class="pageno">Page-70</p>
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<p class="para">for the supramental vision, so long as we are what we are. We 
have to use an inferior procedure to express ourselves, and yet we possess at 
the same time the full knowledge. It is because of the necessity of transferring 
this knowledge into words that we are compelled, so to say, to hold back a part 
of what we know, letting it come out step by step in a succession. It is the 
veil of expression that suits our need both for utterance and understanding. The 
knowledge is there, really there, we have not got to search for it and we have 
not got to express it as we go on finding it; no, it is there in its totality, 
only the necessity of expression makes us say things one after another, and that 
naturally diminishes the omnipotence ascribed by Sri Aurobindo to the vision. 
For what is omnipotent is the total vision expressing itself totally. 
Omniscience is there, in principle, it is perceptible; but this omniscience 
cannot act in its full power, for it has to come down a step to be able to 
express itself.
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<p class="para"> To live totally in the 
supramental knowledge, one must have other means of expression than those 
available at present. New modes of expression have to be developed for 
expressing supramental things in a supramental way. At present we have to raise 
our mental faculty to its maximum,</p>
<br><p class="pageno">Page-71</p>
<hr>
<p class="para">to a sort of frontier that is hardly visible and yet which 
exists; for our means of expression still belong to this mental world and they 
do not possess supramental power. We do not have the necessary organs. We must 
become beings of the supramental world, with a supramental substance, a 
supramental inner organisation, to express the supramental knowledge in a 
supramental way. Till now we could, in some part of our consciousness, come out 
wholly into the supramental vision and knowledge, but could not express it from 
there. We had to come, as I say, one plane lower down to be able to express 
ourselves.
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<p class="para"> That is how this veil is 
transparent to the consciousness, for the consciousness sees and knows things in 
a supramental way, but a part remains veiled and comes out only progressively, 
for it has not the means to do otherwise.
</p>
<br><p class="pageno">Page-72</p>
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