Integral yoga of Sri Aurobindo and the Mother is also known as Yoga of Transformation. The word 'transformation' has a distinctive meaning, and it is to be distinguished from what is normally called conversion or mere change of attitude or from the state of sainthood or ethical perfection. To be transformed is to be totally transmuted in every part of the being so that every part of the being is able to manifest Gnostic or supramental consciousness.
In most of the systems of yoga, the aim is to arrive at the liberation of the soul from Nature, but there is no deliberate aim to liberate Nature itself from its own limitations. In the state of liberation of the soul from Nature, the soul can experience itself as distinct from Nature or even as a master of Nature, but Nature remains the same. Nature has three strands, Satwa, Rajas and Tamas. In the state of liberation of the soul from Nature there is some change in nature, in the sense that Satwa predominates, Rajas becomes quiescent and Tamas becomes obedient to the will of self and of the soul, but Satwa itself does not get changed, nor do Rajas and Tamas undergo any fundamental change. In the state of the transformation of Nature, Satwa, Rajas and Tamas are all transformed in their divine counterparts. Tamas is transfor- med into a divine calm, which is not inertia and incapacity of action, but a perfect power of Shakti, holding in oneself all its capacity and capable of controlling and subjecting to the law of calm even the most stupendous and enormous activity. Rajas becomes self-effecting, initiating sheer Will of the spirit,
which is not desire, endeavour, striving passion, but the same perfect power of being, Shakti, capable of an infinite, imperturbable blissful action. Satwa becomes not the modified mental light, but the self-existent light of the divine being. This transformation leads to the manifestation of a new Prakriti, Gnostic Prakriti or Gnostic Nature. To use the words of the Gita, this would mean the manifestation of Para Prakriti. The secret of the manifestation of Para Prakriti has been discovered by Sri Aurobindo and the Mother, and it is this discovery which constitutes the novelty of the yoga of the integral transformation. This has a great deal to do with the evolutionary intention of Nature, and the entire process has been divided into three major steps in the Integral Yoga, namely, psychic transformation, spiritual transformation and supramental transformation.
The aim of perfect perfection that the Integral yoga places before mankind can be accomplished only when there occurs in the evolutionary process the evolution of the supermind and the consequent transformation of mind, life and body. This would mean the manifestation of the supramental super manhood, a new step in evolution.
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