At the highest reaches of the capacities of the human mind we find the power of the higher reason and the intellectual formulation of ideas. These functions represent the most abstract aspects of the mentality, and operate more freely than those parts of the mentality which are bound to the physical world and the objects of the senses. The first major influence of the supramental consciousness can most easily interface with these higher reaches of the mind, as they are not bound so tightly to the external and physical.
Sri Aurobindo observes: “The mental activity that can be most readily organised is…that of pure ideative knowledge. This is transformed on the higher level to the true jnana, supramental thought, supramental vision, the supramental knowledge by identity.”
This action transforms the mental consciousness: “It differs from the action of the mind first in this respect that it works naturally with those operations that are to the mind the highest and the most difficult, acting in them or on them from above downward and not with the hampered straining upward of the mind or with its restriction to its own and the inferior levels. The higher operations are not dependent on the lower assistance, but rather the lower operations depend on the higher not only for their guidance but for their existence. The lower mental operations are therefore not only changed in character by the transformation, but are made entirely subordinate. And the higher mental operations too change their character, because, supramentalised, they begin to derive their light directly from the highest, the self-knowledge or infinite knowledge.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 23, The Supramental Instruments — Thought-process , pp. 810-811