The three powers which present themselves to our life as the
three keys to its mystery are the individual, the cosmic entity and
the Reality present in both and beyond them. These three mysteries
of existence would find in the life of the supramental being a
united fulfilment of their harmony. He will be the perfected and
complete individual, fulfilled in the satisfaction of his growth
and self-expression; for all his elements would be carried to a
highest degree and integrated in some kind of comprehensive
largeness. What we are striving towards is completeness and
harmony; an imperfection and incapacity or a discord of our
nature is that from which inwardly we most suffer. But this
is because of our incompleteness of being, our imperfect self
knowledge, our imperfect possession of our self and our nature.
A complete self-knowledge in all things and at all moments
is the gift of the supramental gnosis and with it a complete
self-mastery, not merely in the sense of control of Nature but
in the sense of a power of perfect self-expression in Nature.
Whatever knowledge of self there would be, would be perfectly
embodied in the will of the self, the will perfectly embodied in
the action of the self; the result would be the self’s complete
dynamic self-formulation in its own nature. In the lower grades
of gnostic being, there would be a limitation of self-expression
according to the variety of the nature, a limited perfection in
order to formulate some side, element or combined harmony of
elements of some Divine Totality, a restricted selection of powers
from the cosmic figure of the infinitely manifold One. But in the
supramental being this need of limitation for perfection would
disappear; the diversity would not be secured by limitation but
by a diversity in the power and hue of the Supernature: the
same whole of being and the same whole of nature would express
themselves in an infinitely diverse fashion; for each being
would be a new totality, harmony, self-equation of the One
Being. What would be expressed in front or held behind at any
moment would depend not on capacity or incapacity, but on the
dynamic self-choice of the Spirit, its delight of self-expression,
on the truth of the Divine’s will and joy of itself in the individual
and, subordinately, on the truth of the thing that had to be done
through the individual in the harmony of the totality. For the
complete individual is the cosmic individual, since only when
we have taken the universe into ourselves—and transcended it
—can our individuality be complete.
Book II Chapter XXVII pp. 1008-1009
