There is another potential for disruption as the supramental consciousness impacts the mental consciousness. There are various aspects of the mentality and these may respond in a different way, or under a different time frame, from each other. This can lead to one part of the mental awareness moving forward under the impulsion of the intuitive and supramental consciousness, while other aspects remain rooted in their previous status. Sri Aurobindo notes: “Again the mind, accustomed to act in limits, may try to supramentalise itself on the line of any one of its energies. It may develop a considerable power of intuitive half-supramentalised thought and knowledge, but the will may remain untransformed and out of harmony with this partial half-supramental development of the thinking mind, and the rest of the being too, emotional and nervous, may continue to be equally or more unregenerate. Or there may be a very great development of intuitive or strongly inspired will, but no corresponding uplifting of the thought mind or the emotional and psychic being, or only at most so much as is specially needed in order not wholly to obstruct the will action.”
These types of imbalances can occur in each of the various aspects of the mental consciousness, and lead to corresponding disconnect between the action in one part and the resistance in another. “This is the reason of the frequent disorder or one-sidedness which we mark in the man of genius, poet, artist, thinker, saint or mystic.”
To an outside observer, the disruptions caused during this transitional action can appear far less appealing than would appeal to the ordered and highly developed intellectual sense.
The solution to this issue is, as Sri Aurobindo describes it, a complex and complete integration of the higher awareness throughout all levels and aspects of the being: “An integral development is needed, a wholesale conversion of the mind; otherwise the action is that of the mind using the supramental influx for its own profit and in its own mould, and that is allowed for the immediate purpose of the Divine in the being and may even be considered as a stage sufficient for the individual in this one life; but it is a state of imperfection and not the complete and successful evolution of the being. If however there is an integral development of the intuitive mind, it will be found that a great harmony has begun to lay its own foundations. This harmony will be other than that created by the intellectual mind and indeed may not be easily perceptible or, if it is felt, yet not intelligible to the logical man, because not arrived at or analysable by his mental process. It will be a harmony of the spontaneous expression of the spirit.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 22, The Supramental Thought and Knowledge, pp. 799-800