The mental consciousness is based on the principle of separation and fragmentation, while the supramental consciousness is based on the principle of unity and oneness. When the supramental begins to infiltrate and make its presence known, there can be a period of disruption as these two contrary principles try to insist on their own native action.
Sri Aurobindo describes the potential issues that occur during the transitional period: “First, there may be a disturbance, even a derangement created by impact of the greater hardly measurable power on an inferior consciousness which is not capable of responding to it organically or even perhaps of bearing the pressure. The very fact of the simultaneous and yet uncoordinated activity of two quite different forces, especially if the mind insists on its own way, if it tries obstinately or violently to profit by the supermind instead of giving itself up to it and its purpose, if it is not sufficiently passive and obedient to the higher guidance, may lead to a great excitation of power but also an increased disorder.”
Any undertaking that involves changing and integrating new elements of a psychological nature can lead potentially to imbalances and an inability to orient oneself to the reality of the world within the context of the inner psychological landscape. There is a reason why the spiritual texts, such as Patanjali’s treatise on Yoga, insist on preliminary practices that lead to a balanced body, nervous sheath, emotional being and mind as the foundation of the further practices of Yoga.
“It is for this reason that a previous preparation and long purification, the more complete the better, and a tranquillising and ordinarily a passivity of the mind calmly and strongly open to the spirit are necessities of the Yoga.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 22, The Supramental Thought and Knowledge, pg. 799