If by conscious we mean the state of not being unconsconscious and to the word subconscious we assign tendencies and conditioning.
In this case as i understand it, it would not be agreeable to say that one becomes the other at any point.
When hindrances are supressed this is called samatha of the hindrances, a tranquilizing of the hindrances. When hindrances are thus stilled and calmed this is called The 1st Jhana. (Ref Patisambhiddamagga)
When the hindrances fall it is not an unconscious state, therein thinking is a factor, joy, pleasure and mindfulness are as well.
In the pali canon consciousness has a specific meaning and so do words like 'latent tendencies' and 'insight'.
Insight in particular has meaning overlap with terms like; right views, path factor of investigation, wisdom and knowledge. In the Abhidhamma these are used to explain one another (dhammasanghani or vibhanga)
Consciousness is more difficult to analyze fully because it is a support for a bunch of demonstrable phenomena, is associated with phenomena, arises as one thing and ceases as another and is furthermore conjoined with bunch of phenomena born of phenomena with which that which is called consciousness, mind or intellect is associated when it comes into play as a cause and condition. This is just by going off the Sutta method, Abhidhamma method is an icing on the cake by further classifying as sometimes conditioned; sometimes unconditioned.
Therefore further classifying "Consciousness" as sometimes conscious, sometimes unconscious, is probably not going to work and would require some incredible semantic prowess at the very least i think.