Sri Aurobindo reminds us that the action of intuition is, in and of itself, a flash of light from the hidden supramental level of consciousness, and thus, not subject to the kind of error and diminution that it has to undergo when it tries to influence awareness of the surface consciousness. This diminution is caused by admixtures of darkness and inconscience, vital motion of desire, and adjustments made by the mental consciousness based on its own limitations.
“If in the evolution the surface consciousness were always open to the action of intuition, the intervention of error would not be possible.”
The action of instinct, which is intuition automated and mechanised based on a specific past set of circumstances in the evolution, would have to become flexible and capable of adaptation to the extent that circumstances have changed, if intuition had a free play of its native action at that level.
Similarly intelligence at the mental level would have to become subservient to the action of the pure intuitive force.
Sri Aurobindo points out why this cannot happen however: “But this could not be, because the hold of Inconscience on the matter, the surface substance, in which mind and life have to express themselves, makes the surface consciousness obscure and unresponsive to the light within; it is impelled moreover to cherish this defect, to substitute more and more its own incomplete but better grasped clarities for the unaccountable inner intimations, because a rapid development of the Truth-Consciousness is not the intention in Nature. For the method chosen by her is a slow and difficult evolution of Inconscience developing into Ignorance and Ignorance forming itself into a mixed, modified and partial knowledge before it can be ready for transformation into a higher Truth-Consciousness and Truth-Knowledge. Our imperfect mental intelligence is a necessary stage of transition before this higher transformation can be made possible.”
We see here a more or less systematic and deliberate holding back of the action of intuition so that the other powers of matter, life and mind can develop and express themselves and eventually widen and grow into higher, integrated capabilities.
Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 14, The Origin and Remedy of Falsehood, Error, Wrong and Evil, pp. 615-616