All noble and high Religions aim at transfiguration of son of men into son of God and are having three fundamental ways or three essential affirmations of approaching life that can be adopted with regard to our existence: Firstly, the belief in the immortality, the eternal persistence of the individual human Spirit apart from the body, that is our Supra-terrestrial or other worldly existence or an occult link through which all things are ordered, governed and harmonised in their fundamental relations and process; secondly, it is in Heavens beyond that we must seek our entire Divine fulfilment, and their other assertion of the kingdom of God or the kingdom of the perfect upon Earth must be put aside as delusion, or in any case, the Absolute, the Parabrahman is the origin and goal of all existence, that is our Supracosmic view of things; thirdly, an emphasis on the development of the Ethical and Spiritual being as the means of ascension and therefore the one proper business of this brief life in this world of Matter; during this temporary stay from birth to death we have to study the laws of becoming and take the best advantage of them to realise the dynamism and potentiality in us, that is our cosmic and Terrestrial existence. It is practically impossible for man taken as a race to guide his life permanently or wholly by the leading motive of any of these three mental attitudes towards life to the exclusion of the other two claims on his nature. Thus, one of the above three does not harmonise with the other two and by this disharmony humanity is thrown into great perplexities of contradiction and hence subjects itself to doubt, division, denial and leap away from the problem. Integral Yoga rejects the above three limiting conclusions or unsatisfactory solutions that after liberating Mind, Life and Soul within one must turn from the unconquerable Material principle and from the intractable and unregenerated Earth to find elsewhere his Divine substance. In integral Yoga a fourth fundamental theory is developed which is integration, synthesis, mutual indwelling and reconciliation of the above three Religious factors and it is by knowing each in its completeness that the three become one in our total Consciousness and total Knowledge. It recognises the other states of Matter or an ascending series of the Divine gradations of substance and through acceptance of this higher law, the luminous and puissant material transfiguration is possible. In this last category would fall the view of Integral Spiritual Evolution where Supracosmic is accepted as source and support, the Supraterrestrial or other worldly for a condition and connecting link and the cosmic and Terrestrial for its field and circumstance, and with human Life and Mind for its nodus, turning point and dynamic mould into which Divine existence can be poured in for a higher and even highest perfection.
               In India, three types of Divines are generally adored. The first type of Divine belongs to Moderate Spirituality, who is identified as giver of boon and curse. Devotees worship Him with rapt attention with the intention of getting favour from Him. He is aware in his mind of Divine’s personal form and oblivious of His Impersonal Spiritual form; thus, he transforms the high truth of swift Spiritual evolution into slow evolution of religious movement. The second type of Divine belongs to later Vedantists, Illuionists and Nirvanists, where Brahman is experienced as That, which being known, all becomes unreal and an incomprehensible mystery or as the Kena Upanishad recognises, ‘That is the divine Brahman and not this which men here adore.”⁴ This adoration of Impersonal Divine of Jnana Yoga/Sankhya is identified as the principal motive and passage for higher Spiritual life for developing Souls/traditional Sadhakas/beginners of integral Yoga, dvija.The third type of Divine belongs to Ancient Vedantists where Brahman is experienced as That which being known all is known and nothing is lost. In this quest a relation between Spirit and Matter is worked out and the force of Brahman penetrates into material life. In this trend adoration of the Divine’s personal form (as Purushottama, Supramental) is identified as more important than His impersonal form (as Akshara Purusha, Spiritual). This subordination of Impersonal Divine to Personal Divine is the basis of Sadhana for a developed Soul¹⁰ or Sadhaka of integral Yoga. Thus, Matter and Spirit get equal attention and importance and are reconciled.

               The Moderate and the later Vedantic Spirituality are identified as escapist Spirituality and they cannot confront with Death. In ancient Vedantic Spirituality four imperfections or negations of Matter that of Ignorance, Falsehood, Suffering and Death are transformed and perfected into Knowledge, Truth, Delight and Immortality. During the hour of death and extreme adversity, the ancient Vedantists confront with them whereas Moderates submit before them and later Vedantists accept Death as a passage to Param Dham.

               The God of popular Religion is a Power who must do favours to the devotees; they always want something, demand something, expect to get something and their whole life is a perpetual bargain to satisfy their desire. Their idea of Divine is something that knows little more than they do and is at their exclusive service. The Gita confirms¹¹ that those who adore Divine for the satisfaction of their desire do not experience movement in higher planes of consciousness. In Spiritual life this conditional worship is transformed into self-offering, self-giving, self-consecration of what one has, what one is and what one will become. The self-fulfilment by (1) sacrifice with Self-control, atma-samyama,⁶ and rejection of lower Nature, vairagya⁹ or (2) motiveless sacrificial work by renouncing the fruit of work, phala tyagam,⁷ or (3) desiring nothing from the supreme Lover and His creation, anapekhya,⁸ leads one to higher planes of Consciousness and these triple truths are less easily grasped by bound Souls. The basis of Spiritual life is an intense need to become one with the Divine, to melt in the Divine, to disappear in the Divine. The aim of Spiritual and Supramental action is not miraculous realisations without lasting result filling the world with admiration but a frequent or constant natural miracle that alone effects a lasting transformation and by full mastery of constantly calling down of the luminous dynamic Divine Shakti one can face/solve all the problems of existence which is the logical, natural and inevitable consequence of intense aspiration, sincere endeavour and firm conviction.

               The Divinity visioned by Sri Aurobindo is an inherent all-pervading Consciousness-Force , ‘a half-veiled Manifestation present and near to us here in the universe’¹² that does not reject but accepts and transcends the limitation of the personal God of popular Religion, which is a form restricted by his quality, representation, name, personality and is distinguished from all other Deities of other doctrine. The disadvantage of the gospel of personal extra-cosmic omnipotent Godhead who has created and governs this world in most of the religious schools is that they form an unbridgeable gulf between God and man, Brahman and the world and the possibility of man ascending to the status of God becomes remote. The error created by man in his relation with God, a partial manifestation of the Divine, elevates an actual and practical differentiation in Being, Consciousness and Force into an essential division, confusion and ethical difficulty. If man has to ascent to the status of God, then he has to go beyond the paralysing division of the mind where Knowledge is not self-divided, Force is not self-divided, Being is not self-divided and there will be no idea clash with other ideas and no opposition of the will or force with other will or force. He has to realise Integral Godhead primarily as comprehensive Consciousness, Vijnana, the force of blissful Oneness, Harmony and Order, the harmonious Law of guiding Truth, Light and Ananda; secondarily as impersonal Spiritual truth of the exclusive Divine Consciousness, Jnana, has descended here into an evolutionary world of Ignorance and tertiarily as apprehensive Consciousness, Prajnana, cosmic differentiation, mental adoration of personal aspect of monotheistic and polytheistic Deities, Brahman and an infinite multiplicity of ignorant and suffering beings unaware of the Self.

               The Divine or the Brahman of the East or the Absolute of the West has in its nature two sides or two terms of the Being, the fundamental Reality and the Becoming, an effectual Reality; it is only a pure infinite essence that can manifest in infinite ways. It is at once the supreme Person, the Being in its transcendental and cosmic Consciousness and Force, the Sachchidananda with infinite Quality and without any Quality, Saguna and Nirguna, Omnipotent, Omniscient and Omnipresent which informs, embraces and governs all existences, the Controller of all energies, the Conscious in all that is Conscient and Inconscient, the inhabitant of all souls, minds, hearts and bodies, the Ruler and Over-ruler of all works, the Seer and Overseer of all happenings, the Enjoyer of all Delight, the Creator who has built all things in His own being, the All Person of whom all beings are personalities; in His Consciousness-Force He is the Creatrix Divine Mother, a Power and Energy working out of the Being; in His Being He is the Creator Father of all that is; in His Beauty and Joy He is the All-Beloved and All-Lover; in His existence He is the Friend of all creature; in His dynamism of Will to light and vision and Will to power and works He is the Master of all action; in His wisdom of state of Knowledge and power of Knowledge, He is the All-Teacher; in His world play He is the Divine Playmate. The Unknowable is something to us supreme, wonderful and ineffable by our mind-created speech, which continually formulates itself to our consciousness and continually escapes from the formulation it has made; but even when we are most aware of it, we cannot describe it because our language and thought can deal only with the relative. The Absolute does not deny the truth of His own existence but so infinitely expansive that no finite positive iti iti (It is this, it is that) and finite negative, neti neti (It is not this, it is not that) can be formulated which can exhaust It or bind It to the limitation of the definition. So, the Divine can be limited neither by formlessness nor by form, neither by unity nor by multiplicity, neither by immobile stable status of Self nor by dynamic mobility of Nature; it can be restricted neither by these illimitable attributes nor by our most affirmative experiences which exceeds all definitions, nor even can it be expressed by our largest conception of original self-concentration of Sachchidananda.

               Though, the Unknowable is not knowable by the finite mind or to our limited consciousness, it is not altogether and in every way unknowable; it is self-evident to an infinite Consciousness or a knowledge by Identity and the Spiritual Being within us can explore all the ranges of Consciousness from the dark Inconscient plane to the highest plane of Sachchidananda to unravel the whole of the Unknowable and its complete Divine manifestation.

               The human liberated Soul carries within him the triune Consciousness of the Individual, the Universal and the Transcendent, can alone work out at its critical turning point the movement of Divine self-manifestation which appears to us as involution and evolution of the impersonal Divine Consciousness between two terms of Ignorance and Knowledge. He is no longer considered as a subordinate or minor circumstance in the Divine Play or Lila of the Nara-Narayana, but one with the total movement of the Infinite, capable of incarnating Godhead Consciousness in himself. The individual Soul in Becoming arrives at Infinite Self-Knowledge and All-Knowledge when it knows the Supreme and Absolute as Bliss of Existence, Bliss of Consciousness and Bliss of Force or Will and possesses the Nature and Consciousness of the Transcendent and the Universal, the unity of One Being and all Beings and to live in that Knowledge and to transform his life by evolution of seven-fold Power of Being (Brahman, the ancient Seers said is the Matter, is the Life, is the Mind, is the Supermind, Vijnana and is the triune glory of Sachchidananda) is his Divine destiny.

               The main method or the indispensable self-disciplines of integral Yoga are derived from Ancient Vedanta (for example the Isha, Taittiriya, Kena Upanishads etc) with comprehensive concentration as the principal instrument of sadhana, whereas the substitute methods or the dispensable self-disciplines of this Yoga are derived from the later Vedanta and the Tantra, where exclusive concentration is the chief instrument of Sadhana. The difference between the two Vedantic quest are that in the former two great formula of existence, “One without a second”, ekamevadvitiyam and “All this is the Brahman”, sarvam khalu idam brahma are successfully combined and hence Brahman is experienced as That which being known all is known, yasmin vijnate sarvam idam vijnatam; whereas in the latter quest exclusive importance is given to the first formula of existence to the total exclusion of the second formula and hence Brahman is experienced as That, which being known, all becomes unreal and an incomprehensible mystery, (mental) Maya. The exclusive quest of later Vedanta was a departure from the comprehensive quest of the ancient Vedanta, and the vehement impatient longing of the former to possess the Divine exclusively gave birth to the psycho-physical methods of sadhana, whereas in the latter, integral faith, patience and courage to search the truth equally in Matter and Spirit gave birth to Spiritual methods of sadhana. The disadvantages of psycho-physical methods are that it stresses on the rise of the six Kundalini chakras from below, where the physical presence of the guru is indispensable in order to avoid any Spiritual fall and lower formulations are used for higher Spiritual gain. A dependency on psycho-physical methods only is to subject one-self to outer nature leading towards mechanised living, artificial constructed unity, can give birth to tamasic impatience and rajasic ambition of the exclusive kind. But if it can be efficient subordinate of the Psychic, Spiritual and Supramental methods, then it will be the most powerful of all means for physical transformation.

               Integral Yoga through Savitri book proposes a Sadhaka to attain the highest status of Jnana and Bhakti Yoga by becoming Karma Yogi or by doing consecrated action.

               It proposes to pursue sadhana or pursue Karma Yoga in double seclusion. Seclusion from the enjoyment of five sense organs and seclusion from attraction of outer world.

               Karma Yoga establishes a Sadhaka in kinghood of possession of inner and outer kingdom; Jnana Yoga establishes a Sadhaka in becoming a adventurer and pioneer of new Consciousness and of protecting the Kingdom or of guarding Truth’s diamond throne; Bhakti Yoga fulfils life of outer kingdom by manifestation of Beauty, Delight and Love. It enlarges the inner kingdom as ‘the (Divine) Love’s golden wings have power to’⁵ bridge the void in Consciousness; ‘The feet of love tread naked hardest (Subconscient and Inconscient) worlds;’⁵ Love ‘labours in the depths (of Inconscient), exults on the heights (of Sachchidananda)’⁵ to divinise life.