The proverbial statement “from the darkness to the light, and from light to greater light” describes, quite accurately, the second character of the changes that occur for the seeker with the advent of the supramental change of consciousness. As long as the individual remains rooted in the mental consciousness, there is a foundation of darkness, limitation and confusion that circumscribes the efforts. Once the shift of standpoint has been made so that the awareness is centered above the mind, with the first manifestation of the supramental reason, a much more powerful and direct awareness takes over.
Sri Aurobindo notes: “The second character of the change is that the formation of the thought and will can take place now wholly on the supramental level and therefore there is initiated an entirely luminous and effective will and knowledge. The light and the power are not indeed complete at the beginning because the supramental reason is only an elementary formulation of the supermind and because the mind and other members have yet to be changed into the mould of the supramental nature. The mind, it is true, no longer acts as the apparent originator, formulator or judge of the thought and will or anything else, but it still acts as the transmitting channel and therefore in that degree as a recipient and to a certain extent an obstructor and qualifier in transmission of the power and light that comes from above.”
As of yet, however, there is not a complete transformation of the consciousness at all levels, so the mind, life and body, as yet unreformed, put up their obstacles to the new light and awareness, diluting it in implementation. “He lives and sees with an ideal consciousness, but he has yet in his lower self to make it entirely practical and effective. Otherwise he can only act with a greater or less spiritual effectiveness through an internal communication with others on the spiritual level and on the higher mental level that is most easily affected by it, but the effect is diminished and is retarded by the inferiority or lack of the integral play of the being. This can only be remedied by the supermind taking hold of and supramentalising the mental, the vital, and the physical consciousness,–transforming them, that is to say, into moulds of the supramental nature.”
That is a further step in the process, that takes, first, a serious preparation of the lower instruments and then an opening to the higher light by these instruments and a rejection of their normal and usual way of understanding and responding.
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 21, The Gradations of the Supermind, pp. 789-790