Kadampa Precepts 10

"Lo-tso-mo, from the Drom family of Pen-yul-bay, once gave forty bushels of barley to the Ra-dreng monastery. As she was in the presence of the teacher Drom, she said, "Geshe-la, I would like to talk with you. These monks are assembled for the purpose of attaining omniscient Buddhahood. We lay people are also here for that purpose. As you have been filled with the precept of the venerable Atisa as one vessel fills another, I would now like to ask you to give, with nothing unmentioned, the true precept of obtaining Buddhahood."
The teacher Drom told them, "First, meditate on the cause and effect of karma and on the imminence of death. Keep pure all the vows that you have taken. Meditate on love and compassion, and make firm your Bodhi-mind. To do these things, use the methods to accumulate merit and wisdom and to purify sinful deeds. Integrate non-objectification with the Three Aspects of Everything, so that your mind no longer discriminates between the perceiver, the object perceived, and the act of perceiving. Then dedicate all the roots of virtue for the attainment of perfect enlightenment with all living beings.
"When you have done this you will have no cause to regret that you did not meet the
venerable Atisa, for there is no other teaching than this. Nor, in the future, will anyone need be disheartened that they did not meet old Drom, for there is no higher teaching than this for the accomplishment of Buddhahood." 

This is very much the Mahayana spirit, that the Bodhisattva Ideal and Bodhisattva
life is common to all. Everybody makes an effort from where they actually are, and Drom himself of course is technically a lay teacher. 
Your Bodhisattva life becomes, or your spiritual life at least becomes a sort of constant free improvisation with your separate self totally immersed or absorbed in what you are actually doing and no longer existing separately. It is more like that.
And people do get glimpses of this even in their ordinary experience, otherwise we shouldn't be able to understand the idea of it at all, it would be just words. But there is something analogous in our ordinary experience at its best moments. 
Perhaps you could say that psychological integration is the overcoming, or the resolving of an alienation of different parts of oneself, or within oneself. Of bringing together of those. But then that is done only within a context of overall alienation. You are integrating something which is itself alienated from reality. It is more like that. So having integrated what is alienated within yourself you have to integrate that alienated self itself with the reality from which it is alienated. 
You can have a very healthy integrated person, a well balanced person with no internal divisions or schisms but not at all in contact with reality. And you can have a very tortured, divided, difficult person who has got some contact with reality, at least with a part of themselves even though it is very tenuous and very weak. 
If you meet with the teaching, if you meet with the precept, the right precept for you, then it doesn't matter that you couldn't meet the person from whom it originally came. Within the wider historical perspective, never mind that we couldn't meet the Buddha we've got the Dharma. The Dharma at least has come down.