eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the supramental plane.Sri Aurobindo
Letters of Sri Aurobindo
Volume I - Part 2
Fragment ID: 9986
In the supramental consciousness, there are no problems – the problem is created by the division set up by the Mind. The Supramental sees the Truth as a single whole and everything falls into its place in that whole. The Supramental is also spiritual, but the old Yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence) absolute and eternal or else a pure Non-existence absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the supramental plane.
The supreme supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and world-awareness, the world being known as within itself and not outside. So to live consciously in the supreme Sachchidananda one must pass through the Supermind. If one is in the supracosmic apart from the manifestation, there is no place for problems or solutions. If one lives in the transcendence and the cosmic view at the same time, that can only be by the supramental consciousness in the supreme Sachchidananda consciousness – so why should the question arise? Why should there be a difference between the supreme Sachchidananda version of the cosmos and the Supermind’s version of it? Your difficulty probably comes from thinking of both in terms of the mind.
The Supermind is an entirely different consciousness not only from the spiritualised Mind, but from the planes above spiritualised Mind which intervene between it and the supramental plane. Once one passes beyond Overmind to Supermind, one enters into a consciousness to which the norms of the other planes do not at all apply and in which the same Truth, e.g. Sachchidananda and truth of this universe, is seen in quite a different way and has a different dynamic consequence. This necessarily results from the fact that Supermind has an indivisible knowledge, while Overmind proceeds by union in division and Mind by division taking division as the first fact, for that is the natural process of its knowledge.
In all planes the essential experience of Sachchidananda, pure Existence, Consciousness, Bliss is the same and Mind is often contented with it as the sole Truth and dismisses all else as part of the grand Illusion, but there is also a dynamic experience of the Divine or of Existence (e.g. as One and Many, Personal and Impersonal, the Infinite and Finite etc.) which is essential for the integral knowledge. The dynamic experience is not the same in the lower planes as in the higher, in the intermediate spiritual planes and in the Supramental. In these the oppositions 
can only be put together and harmonised, in the Supermind they fuse together and are inseparably one; that makes an enormous difference.
The universe is dynamism, movement – the essential experience of Sachchidananda apart from the dynamism and movement is static. The full dynamic truth of Sachchidananda and the universe and its consequence cannot be grasped by any other consciousness than the Supermind, because the instrumentation in all other (lower) planes is inferior and there is therefore a disparity between the fullness of the static experience and the incompleteness of the dynamic power, knowledge, result of the inferior light and power of other planes. This is the reason why the consciousness of the other spiritual planes even if it descends can make no radical change in the earth-consciousness, it can only modify or enrich it. The radical transformation needs the descent of a supramental power and nature.
One cannot speak of two classes of Sachchidananda, for Sachchidananda is the same always – but the knowledge of Sachchidananda and the universe differs according to the degree of the consciousness which has the experience.
The personal realisation of the Divine may be sometimes with Form, sometimes without Form. Without Form, it is the Presence of the living Divine Person, felt in everything. With Form, it comes with the image of the One to whom worship is offered. The Divine can always manifest himself in a form to the bhakta or seeker. One sees him in the form in which one worships or seeks him or in a form suitable to the Divine Personality who is the object of the adoration. How it manifests depends on many things and it is too various to be reduced to a single rule. Sometimes it is in the heart that the Presence with the form is seen, sometimes in any of the other centres, sometimes above and guiding from there; sometimes it is seen outside and in front as if an embodied Person. Its advantages are an intimate relation and constant guidance or if felt or seen within, a very strong and concrete realisation of the constant Presence. But one must be very sure of the purity of one’s adoration and seeking – for the disadvantage of this kind of embodied relation is that 
other Forces can imitate the Form or counterfeit the voice and the guidance and this gets more force if it is associated with a constructed image which is not the true thing. Several have been misled in this way because pride, vanity or desire was strong in them and robbed them of the finer psychic perception that is not mental and can at once turn the Mother’s light on such misleadings or errors.
Current publication:
Sri Aurobindo. Letters on Yoga. I // CWSA.- Volume 28. (≈ 22 vol. of SABCL).- Pondicherry: Sri Aurobindo Ashram, 2012.- 590 p.
Other publications: