Sri Aurobindo diverges from the traditional view of Yoga by his insistence that the seeker should actively participate in the world manifestation and carry out his role in the divine unfolding of reality. He accentuates this position by then treating the human instruments, body, life-force, emotional being, aesthetic sense, reasoning mind and will, as tools of that manifestation that need to be raised up, perfected, focused and placed fully at the service of the Divine Will. In the integral Yoga, it is not sufficient to unite with God in a passive avoidance of the challenges of life in the world; rather, the seeker plays his role with the finely tuned and developed powers available through the systematic understanding and enhancement and “cultivation” of the powers of these instruments.
“The object of this cultivation is to make the nature a fit instrument for divine works. All work is done by power, by Shakti, and since the integral Yoga does not contemplate abandonment of works, but rather a doing of all works from the divine consciousness and with the supreme guidance, the characteristic powers of the instruments, mind, life and body must not only be purified of defects, but raised to a capacity for this greater action. In the end they must undergo a spiritual and supramental transfiguration.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 14, The Power of the Instruments, pg. 701