The integral Yoga takes up the challenge of harmonising Spirit and Nature, which are frequently seen as opposites by the dividing intellect. For the seeker of the integral Yoga, Spirit and Nature are unified. They can be seen as the “passive” and the “active” aspects of the divine manifestation. The seeker must therefore unify with Spirit while carrying out the divine intention in the world. The union sought by the Yogas of knowledge, works and devotion is an essential requirement of the integral Yoga. But in achieving this union, it is not at the expense of the manifested world, but with a recognition of the Oneness that exists between the Spirit and Matter.
Sri Aurobindo notes: “But this unity will not be an inmost spiritual oneness qualified, so long as the human life lasts, by a separative existence in mind, life and body; the full perfection is a possession, through this spiritual unity, of unity too with the universal Mind, the universal Life, the universal Form which are the other constant terms of cosmic being. Moreover, since human life is still accepted as a self-expression of the realised Divine in man, there must be an action of the entire divine nature in our life; and this brings in the need of the supramental conversion which substitutes the native action of spiritual being for the imperfect action of the superficial nature and spiritualises and transfigures its mental, vital and physical parts by the spiritual ideality. These three elements, a union with the supreme Divine, unity with the universal Self, and a supramental life action from this transcendent origin and through this universality, but still with the individual as the soul-channel and natural instrument, constitute the essence of the integral divine perfection of the human being.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 2, The Integral Perfection, pg. 596