The Upanishads state that there is “One without a second” and “All this is the Brahman”. Taken together, we can recognize the basis of Oneness. When translated into the human dividing mind, however, these unequivocal statements of Oneness are parsed, fragmented, limited, separated and turned into a dichotomy between the “real” and the “unreal”. The integral Yoga is not based on a mental process but on a complete realization in the consciousness that changes the entire standpoint and view of the seeker to one that is based, not on division and fragmentation, but on Oneness and unity. This is a shift from the “human standpoint” to the “divine standpoint”.
In The Life Divine, Sri Aurobindo terms this unity “reality omnipresent”. The manifested world is an expression and manifestation of the divine intention through the divine will unfolding itself through Time and Space. Spiritual consciousness is not separated from life in the world; rather, it permeates, provides a basis for and controls the unfolding manifestation. “A oneness finding itself out in the variations of its own duality is the whole play of the soul with Nature in its cosmic birth and becoming. One Sachchidananda everywhere, self-existent, illimitable, a unity indestructible by the utmost infinity of its own variations, is the original truth of being for which our knowledge seeks and to that our subjective existence eventually arrives. From that all other truths arise, upon that they are based, by that they are at every moment made possible and in that they in the end can know themselves and each other, are reconciled, harmonised and justified. All relations in the world, even to its greatest and most shocking apparent discords, are relations of something eternal to itself in its own universal existence; they are not anywhere or at any time collisions of disconnected beings who meet fortuitously or by some mechanical necessity of cosmic existence. Therefore to get back to this eternal fact of oneness is our essential act of self-knowledge; to live in it must be the effective principle of our inner possession of our being and of our right and ideal relations with the world. That is why we have had to insist first and foremost on oneness as the aim and in a way the whole aim of our Yoga of knowledge.”
Sri Aurobindo, The Synthesis of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 18, The Soul and Its Liberation, pp. 417-418