The divine realisation and liberation, when not confined to the abstract heights, but incorporating all our energies of life and action, leads to an all-embracing transformation of our being. This leads to the harmonious development of knowledge, will and love in a form that reaches into the transcendent, embraces the universal and fulfils itself through the individual. Sri Aurobindo describes the implications: “But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine actino poured out freely upon the world.”
Inevitably, as each aspect of our being is taken up and transformed through this process, the action that takes place and the energy that pours out becomes purified and harmonised with the larger truth of our existence. This can make us perfected instruments of the divine action in the world when fully manifested. “Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action.”
At this point one can also look to the fruits of the other yogic paths, such as Hatha Yoga and Raja Yoga and recognize the value and benefit of incorporating their physical and mental powers and perfections into that larger, integral perfection. In the Western world, there is a concept of a “sound mind in a sound body”. The integral yoga goes beyond this by insisting on a complete soul identification with our spiritual source, a complete Oneness with the universal manifestation, and a perfected and uplifted action of mind, will, emotions, vital being, and body in our interaction with the world.
“Such a mental and physical life would be in its nature a translation of the spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the three degrees of Nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.”
Sri Aurobindo, The Synthesis of Yoga, Introduction: The Conditions of the Synthesis, Chapter 5, Synthesis, pp. 43-44