Sri Aurobindo describes the consciousness that represents knowledge by identity in both its phases, that representing the all-one awareness, and that by which there is a knowledge by identity with the standpoint of the individual nexus.
“There is a spiritual intimate vision, a spiritual pervasive entry and penetration, a spiritual feeling in which one sees all as oneself, feels all as oneself, contacts all as oneself. There is a power of spiritual perception of the object and all that it contains or is, perceived in an enveloping and pervading identity, the identity itself constituting the perception. There is a spiritual conception that is the original substance of thought, not the thought that discovers the unknown, but that which brings out the intrinsically known from oneself and places it in self-space, in an extended being of self-awareness, as an object of conceptual self-knowledge. There is a spiritual emotion, a spiritual sense, there is an intermingling of oneness with oneness, of being with being, of consciousness with consciousness, of delight of being with delight of being. There is a joy of intimate separateness in identity, of relations of love joined with love in a supreme unity, a delight of the many powers, truths, beings of the eternal oneness, of the forms of the Formless; all the play of the becoming in the being founds its self-expression upon these powers of the consciousness of the Spirit.”
The relationship of the essential oneness of Knowledge by Identity, and the ability to experience it through multiple hubs is described by Sri Aurobindo as follows:
“The Spirit’s infinite self-experience moves between sheer identity and a multiple identity, a delight of intimately differentiated oneness and an absorbed self-rapture.”
Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 10, Knowledge by Identity and Separative Knowledge, pp. 546-547