As the analytical mind begins to reflect on the nature of the obstacles and difficulties it faces, several observations arise. First, the fragmentation and division, the very nature of the apparent separation of the individual from the rest of the creation is the primary obstacle that must be addressed and overcome for the individual to move from ignorance and weakness, to knowledge and power of action in any complete sense. Second, the universalization of the awareness to include the rest of the manifested universe does not, in and of itself, overcome the limitations caused by the ever-changing balance of the qualities of Nature that underlie the entire action of the universe. Thus, the seeker recognizes the need to shift the entire standpoint to the higher stance of the divine standpoint, Sat-Chit-Ananda, where knowledge, power, existence and delight are all present constantly and without limitation, and from where the entire action of the universe flows with absolute knowledge and power of implementation.
Sri Aurobindo observes: “It is essential for him to grow out of separative individuality, to universalise himself, to make himself one with the universe. This unification can be done only through the soul by making our soul of mind one with the universal Mind, our soul of life one with the universal Life-soul, our soul o body one with the universal soul of physical Nature. When this can be done, in proportion to the power, intensity, depth, completeness, permanence with which it can be done, great effects are produced upon the natural action. Especially there grows an immediate and profound sympathy and immixture of mind with mind, life with life, a lessening of the body’s insistence on separateness, a power of direct mental and other intercommunication and effective mutual action which helps out now the inadequate indirect communication and action that was till now the greater part of the conscious means used by embodied mind.”
Universalising the awareness breaks the individual out of the bonds of the individual ego-sense, yet is not sufficient for a complete spiritual transformation of the nature. “To transcend it he has in the universality too to rise to the supramental and spiritual, to be one with the supramental soul of cosmos, the universal spirit. He arrives at the larger light and order of a higher principle in himself and the universe which is the characteristic action of the divine Sachchidananda. Even, he is able to impose the influence of that light and order, not only on his own natural being, but, within the radius and to the extent of the Spirit’s action in him, on the world he lives in, on that which is around him. He is svarat, self-knower, self-ruler, but he begins to be also through this spiritual oneness and transcendence samrat a knower and master of his environing world of being.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 4, The Perfection of the Mental Being, pp. 614-615