In the language of the Upanishad he is in the possession of vijnana. The idea of the Supreme, the Lord himself, has the idea of Himself and that is vijnana that is the meaning of the Seer. He's a Seer, we become seers as it were by concession but He is the real seer in his own right. When we lift ourselves to his condition then we also participate in that seership. All who are real seers, in fact all artists are like God because they all know the secret of making forms. When you can play a good musical piece, every musical piece is a form and that form vibrates with an idea and that idea vibrates with the Reality and that is the real activity of the Lord. The Lord sees himself in an idea that condition is what is called Supermind both in the Upanishads and in Sri Aurobindo. The Supermind is the self–knowledge of the Lord himself, the Lord knowing himself, the Lord making his own image, the Lord which is objectivising himself. If I want to see myself in a mirror, I objectivise myself in the mirror. I see myself as if I am opposed by myself but then you require the material, a mirror in which I can be reflected. In the case of the Lord the mirror is also Himself, he himself is the seer, the mirror is also himself and the reflection that is seen in the mirror is also himself. So, He is capable of making himself a mirror, reflecting material, a mirror in which He can be reflected that is the meaning of the seer. He goes abroad within himself because he can't go out of himself. So he goes within himself but he goes within himself in this condition in which he objectivises himself and sees himself, he's the seer.
Then he becomes the thinker, there's a difference between seeing and thinking. As a thinker, it is a stage of consciousness, where the idea becomes modified. The idea that is the seer is called Real–idea. There are two words to be remembered Real–Idea. Seer is the Real– Idea that is to say the idea is not a fiction, is not a fantasy, it's a real idea it is the exact image of the Lord himself. Now this Real–idea becomes modified as this image attains some kind of further movement. If you're very close to the mirror, your figure is very sharp but as you put yourself farther and farther than the image becomes fainter and fainter. So a faint image of the real–idea is called thought. In thinking you catch the Reality but faintly, in the Real–idea you catch the reality fully, concretely, without diminishing. At the level of thought you can catch the reality but that the image will be flickering, it’s not exact.
But the Lord is himself the thinker; he also plays with his images. The supreme image of himself and then there are many fainter images. This whole world, this is the description of how the whole world has come into existence. He goes abroad within himself, He objectivses himself, he sees himself concretely and fully and then he sees himself in many other levels fainter and fainter, this is the whole description of the creation of the world, the world is nothing but this. We are also fainter image of that law and we can also realise that concrete image, provided we come closer and closer, and reach the Real–idea. He is the seer, he is the thinker, the one who becomes everywhere. So wherever you are, whatever is there in the world, the farthest distance or the nearest distance, − it is He. He is the self–existent.
This concept of self–existent has been described by philosophers in many ways. Sui genres is the Latin word. Sui genres, one who is generated by himself Sui means oneself, genres means power of generating, one who is generated by himself. All things in the world are generated by something else but He is the one who is generated by himself, he does not need somebody else to create him. He is the self– existent, cause of himself, one who is caused by himself. He is the self–existent and he has ordered objects, all the objects in nothing but faint ideas, faint images, fainter and fainter till you come to a point where it is so faint that you can't even recognise Him at all that is called the level of inconscient. At the level of thought you can still have a faint idea, as you go still down and down, until you come to be inconscient. There is no image at all in the inconscient, even that is his image actually. It's not nothing, it's still an image and it is that image, if you polish it further, go on polishing more and more you come back again to the Real–idea, this is the process of self realisation.