If we look back at the history of the various yogic and spiritual paths through time, across multiple cultures, we find that there is a conscious divide between the spiritual focus and that of the material focus in the world. Whether the divide creates a spiritual life hereafter in heaven, or whether it simply turns the attention to the Infinite, or God or Brahman (however it may be called in one path or another), at the expense of the worldly life, there has been a strong tendency to indicate that a spiritual life is in opposition to a life in the world. Sri Aurobindo has taken a firm stance against this kind of demarcation, and has concluded that based on an omnipresent Reality that encompasses the spiritual and the material as one and unified, it is not sufficient to escape the world through some kind of spiritual transformation, nor even to simply spiritualize at the highest levels of the being but leave the mind, life and body unchanged; rather, the spiritual energy, once it is active in the being, will be needed to systematically transform the mind, life and body and their interaction with the outer world. This even affects the operation of the physical senses.
“The lifting of the level of consciousness from the mind to the supermind and the consequent transformation of the being from the state of the mental to that of the supramental Purusha must bring with it, to be complete, a transformation of all the parts of the nature and all its activities. The whole mind is not merely made into a passive channel of the supramental activities, a channel of their downflow into the life and body and of their outflow or communication with the outward world, the material existence,– that is only the first stage of the process,– but is itself supramentalised along with all its instruments. There is accordingly a change, a profound transformation in the physical sense, a supramentalising of the physical sight, hearing, touch, etc., that creates or reveals to us a quite different view, not merely of life and its meaning, but even of the material world and all its forms and aspects. The supermind uses the physical organs and confirms their way of action, but it develops behind them the inner and deeper senses which see what are hidden from the physical organs and farther transforms the new sight, hearing, etc., thus created by casting it into its own mould and way of sensing. The change is one that takes nothing from the physical truth of the object, but adds to it its supraphysical truth and takes away by the removal of the physical limitation the element of falsehood in the material way of experience.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 24, The Supramental Sense , pp. 836-837