Spiritual aspirants throughout history have experienced a division between the awareness that is based in the complex of mind-life-body and is infused with the ego-sense, and the unified experience of Existence-Consciousness-Bliss (Sat-Chit-Ananda) of the abstract spiritual realisations that occur from time to time through the trance state of Samadhi, primarily. There are other forms or ways that these spiritual realisations can come about, of course, but for purposes of this discussion, it is sufficient to reference the access to this state through Samadhi. The bifurcation between these two opposed types of experience have led spiritual seekers to treat the ordinary human status as something that is an illusion or a lesser reality, and to thereby propose to achieve spiritual Oneness through abandonment of the daily activities and focuses of life. The integral Yoga however insists on the need for a true integration between the two, through a process that eventually brings about direct control of the energies expressed through mind-life-body by the spiritual powers of Sat-Chit-Ananda. This process occurs through development of a link through higher levels of awareness that can simultaneously hold the truth of Oneness while manifesting a universal creation that expresses practically infinite diversity in a harmonised interplay of this multiplicity within the framework of unity.
Sri Aurobindo explores the transitional issues: “The mental, vital and physical energy in us and the universe is felt to be a derivation from the supreme Shakti, but at the same time an inferior, separated and in some sense another working. The real spiritual force may send down its messages or the light and power of its presence above us to the lower levels or may descend occasionally and even for a time possess, but it is then mixed with the inferior workings and partially transforms and spiritualises them, but is itself diminished and altered in the process. There is an intermittent higher action or a dual working of the nature. Or we find that the Shakti for a time raises the being to a higher spiritual plane and then lowers it back into the inferior levels. These alternations must be regarded as the natural vicissitudes of a process of transformation from the normal to the spiritual being. The transformation, the perfection cannot for the integral Yoga be complete until the link between the mental and the spiritual action is formed and a higher knowledge applied to all the activities of our existence. That link is the supramental or gnostic energy in which the incalculable infinite power of the supreme being, consciousness, delight formulates itself as an ordering divine will and wisdom, a light and power in the being which shapes all the thought, will, feeling, action and replaces the corresponding individual movements.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 17, The Action of the Divine Shakti, pp. 735-736