Much of Śrī Aurobindo's stream of thinking has been borrowed from Vaiṣṇava philosophy. In Light on Yoga and in an essay entitled "The Goal," we find the following passages:
In order to get dynamic realization, it is not enough to rescue the Puruṣa from the subjugation of Prakṛti. One must transfer the allegiance of the Puruṣa from the lower Prakṛti, with its play of ignorant forces, to the supreme Divine Śakti—the Mother.
It is a mistake to identify the Mother with the lower Prakṛti and its mechanism of forces. Prakṛti here is a mechanism only, which has been formed for the evolution of ignorance. As the ignorant mental, vital, or physical being is not itself the Divine, although it comes from the Divine, so the mechanism of Prakṛti is not the Divine Mother. No doubt something of her is there in and behind this mechanism, maintaining it for the evolutionary purpose, but she in herself is not the Śakti of Avidya but the Divine consciousness, the Power, Light, and Para-prakṛti, to whom we turn for release and divine fulflllment...
If the supermind could not give us a greater and more complete truth than any of the lower planes, it would not be worthwhile trying to reach it. Each plane has its own truth. Some of these truths are no longer needed as we rise to higher planes. For example, desire and ego are truths of the mental, vital, and physical plane, as a man on that plane without ego or desire would be a mere automaton. As we rise higher, ego and desire appear no longer as truths: they are falsehoods disfiguring the true person and the true will. The struggle between the powers of light and the powers of darkness is a truth here, but it becomes less and less of a truth as one rises higher, and in the supermind it has no truth at all. Other truths remain, but change their character, importance, and place in the whole. The contrast between the Personal and the Impersonal is a truth of the overmind; there is no separate truth of them in the supermind: they are inseparably one. But one who has not mastered the lower planes cannot reach the supramental truth. The incompetent pride of man's mind makes a sharp distinction and wants to call all else untruth and leap at once to the highest truth, whatever it may be. But that is an ambitious and arrogant error. One has to climb the stairs and rest ones feet firmly on each step in order to reach the summit.
If one is serious about the real meaning of life, then simple endeavoring to escape the crippling clutches of māyā is not the only undertaking. The ultimate goal is to liberate ourselves from the enthrallment of the illusory energy and become wholly subservient to the transcendental, spiritual energy.