Having laid aside the prescriptions to abandon all works whatsoever, or to only focus on works that could be considered part of a focus of the human endeavor on the divine, such as divine sacrifice, prayer, etc., the seeker in the integral Yoga must find a new footing for the work to be done in the world.
The beginning starts, obviously, from the normal human standpoint and all activities of life are generally carried out from the focus of the ego-personality, viewing himself as a separate entity and trying to find a way to survive and thrive in a world that provides both opportunities and oppositions to his egoistic fulfillment.
Sri Aurobindo discusses the issue of this transition: “An integral Yoga must lean rather to the catholic injunction of the Gita that even the liberated soul, living in the Truth, should still do all the works of life so that the plan of the universal evolution under a secret divine leading may not languish or suffer. But if all works are to be done with the same forms and on the same lines as they are now done in the Ignorance, our gain is only inward and our life in danger of becoming the dubious and ambiguous formula of an inner Light doing the works of an outer Twilight, the perfect Spirit expressing itself in a mould of imperfection foreign to its own divine nature. If no better can be done for a time,–and during a long period of transition something like this does inevitably happen,–then so it must remain till things are ready and the spirit within is powerful enough to impose its own forms on the life of the body and the world outside; but this can be accepted only as a transitional stage and not as our soul’s ideal or the ultimate goal of the passage.”
Sri Aurobindo, The Synthesis of Yoga, Part One: The Yoga of Divine Works, Chapter 5, The Ascent of the Sacrifice-1, The Works of Knowledge–The Psychic Being, pp. 126-127