The physical and mental realms of life are each limited and restricted as Sri Aurobindo has previously clarified. They actually find their fulfilment when they are complemented and supported by the higher and wider powers and energies native to the transcendent and universal planes of existence. These planes become accessible to the extent that the spiritual principle is brought to bear upon life.
“Universal as well as transcendent, it can take up mind and life into its light and give them the true and utmost realisation of all for which they are seeking: for it has a greater instrumentality of knowledge, a fountain of deeper power and will, an unlimited reach and intensity of love and joy and beauty. These are the things for which our mind, life and body are seeking, knowledge, power and joy, and to reject that by which all these arrive at their utmost plenitude is to shut them out from their own highest consummation.”
It is tempting when one once comes in contact with the spiritual realm, to want to abandon the mind, life and body in favor of pure spiritual realisations. Sri Aurobindo cautions against this approach as well: “An opposite exaggeration demanding only some colourless purity of spiritual existence nullifies the creative action of the spirit and excludes from us all that the Divine manifests in its being: it leaves room only for an evolution without sense or fulfilment,–for a cutting off of all that has been evolved is the sole culmination; it turns the process of our being into the meaningless curve of a plunge into Ignorance and return out of it, or erects a wheel of cosmic Becoming with only an escape-issue.”
The solution: “A large relation of unity, an integration, restores the balance, illumines the whole truth of being and links together the steps of Nature.”
Sri Aurobindo, The Life Divine, Book 2, Part 2, Chapter 16, The Integral Knowledge and the Aim of Life; Four Theories of Existence