The soul is not restricted in its efforts to gain mastery over the surface nature to working through the mental being. Another approach it may take is to effect its influence on the emotional being, through the development of love, devotion and worship. This approach can be extremely powerful and direct because it begins to harness the force of the vital nature to the seeking of the outer being. There is also an occult relationship between the seat of the emotions in the heart, and the occult seat of the psychic being behind the heart-centre. “it is consequently through the emotions that it can act best at the beginning with its native power, with its living force of concrete experience. It is through a love and adoration of the All-Beautiful and All-Blissful, the All-Good, the True, the spiritual Reality of love, that the approach is made; the aesthetic and emotional parts join together to offer the soul, the life, the whole nature to that which they worship. This approach through adoration can get its full power and impetus only when the midn goes beyond impersonality to the awareness of a supreme Personal Being: then all becomes intense, vivid, concrete; the heart’s emotion, feeling, spiritualised sense reach their absolute; an entire self-giving becomes possible, imperative.”
The result of this process internally in the initial stages yields the devotee or the bhakta. As and when the change deepens and takes over the life and vital action with a force of devotion and purity, developing an ecstatic love of God, and all creatures who are living forms of God, we can see the development of the saint. This represents a very powerful and high transformative force in the life of the individual, but in terms of the integral transformation “this too is not enough; there must be a tranmutation of the thinking mind and all the vital and physical parts of consciousness in their own character.”
As with the mental influence and change, so also here with the emotional, the steps taken are real, positive and a part of the eventual complete solution sought, but they need to be integrated together so that all parts of the being partake of the transformation.
Sri Aurobindo, The Life Divine, Book 2, Part 2, Chapter 25, “The Triple Transformation”