The psychic transformation puts the individual into touch with the soul, and brings the soul forward as the guiding power of the life. The spiritual transformation brings the being into a state of unity with the universal consciousness so that the being sees and acts from a sense of the oneness of the entire creation. These two combined bring about the subordination of the ego-consciousness of the individual to the universal consciousness-force. Without this subordination, the various parts of the being, the body, the desire-soul of the life-force, and the mind continue to insist on their own view of what is to be done and what the desired result for them should be. They continue to erect barriers based on the sense of fragmentation from the rest of the creation, and they continue to try to succeed in their self-aggrandisement at the expense of the rest of the creation.
Without this subordination, the final integration of the supramental change, which requires a complete subsuming of the individual into the larger divine purpose and will, is not really possible.
For most, the practice of Yoga has meant suppressing the body-life-mind so that eventually the spirit could unite with the divine and abandon life in the world as an illusion or a bad dream. In a yoga of transformation, it is not so much a matter of suppression, although the wayward instincts, habits and demands of the body-life-mind must be brought, one way or the other, under the guidance of the soul and spirit, but rather, a matter of increasing receptivity of these parts of the being to a new, higher working not centred around the desires of the ego-consciousness and personality.
In The Life Divine, Sri Aurobindo notes: “It follows that the psychic and the spiritual transformation must be far advanced, even as complete as may be, before there can be any beginning of the third and consummating supramental change; for it is only by this double transmutation that the self-will of the Ignorance can be totally altered into a spiritual obedience to the remoulding truth and will of the greater Consciousness of the Infinite. A long, difficult stage of constant effort, energism, austerity of the personal will, tapasya, has ordinarily to be traversed before a more decisive stage can be reached in which a state of self-giving of all the being to the Supreme Being and the Supreme Nature can become total and absolute.”