Just as the personality type focused on knowledge undergoes a transformation when the active intervention of the soul-force occurs, so also, a similar change takes place in each of the other 3 primary types of human personality development. The essence of this change is a divinising of the basic character of each of these personalities, a lifting up, widening and enriching of their action, as they move from the standpoint of the ego to the divine standpoint.
Sri Aurobindo has described each of them: “The godhead, the soul-power of will and strength rises to a like largeness and altitude. An absolute calm fearlessness of the free spirit, an infinite dynamic courage which no peril, limitation of possibility, wall of opposing force can deter from pursuing the work or aspiration imposed by the spirit, a high nobility of soul and will untouched by any littleness or baseness and moving with a certain greatness of step to spiritual victory or the success of the God-given work through whatever temporary defeat or obstacle, a spirit never depressed or cast down from faith and confidence in the power that works in the being, are the signs of this perfection.”
“There comes too to fulfilment a large godhead, a soul-power of mutuality, a free self-spending and spendign of gift and possession in the work to be done, lavished for the production, the creation, the achievement, the possession, gain, utilisable return, a skill that observes the law and adapts the relation and keeps the measure, a great taking into oneself from all beings and a free giving out of oneself to all, a divine commerce, a large enjoyment of the mutual delight of life.”
“And finally there comes to perfection the godhead, the soul-power of service, the universal love that lavishes itself without demand of return, the embrace that takes to itself the body of God in man and works for help and service, the abnegation that is ready to bear the yoke of the Master and make the life a free servitude to Him and under his direction to the claim and need of his creatures, the self-surrender of the whole being to the Master of our being and his work in the world.”
These perfections are not isolated from each other, but develop and work together to develop the integral perfection that encompasses all the primary powers of the human being. “The full consummation comes in the greatest souls most capable of perfection, but some large manifestation of this fourfold soul-power must be sought and can be attained by all who practice the integral Yoga.”
The soul is “an outcoming of the free self of the liberated man.” “The force that it uses is the supreme and universal, the divine and infinite Shakti pouring herself into the individual being and freely determining action for the divine purpose.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 15, Soul-Force and the Fourfold Personality, pp. 722-723