Just as he found that “man” and “Nature” required “God” as a category of knowledge to complete themselves and provide meaning, Sri Aurobindo makes it clear that sole focus on the Absolute leaves the meaning of man and Nature undefined or eliminated. The approach of an exclusive focus on the Absolute is satisfying to one part of the human being facing the complexity and riddles of the world, but in the end, it cannot fulfil the quest that mankind feels within itself to strive for more knowledge, more power, more completeness.
“A certain part of his intellect and his longing for rest may be placated by such a solution, just as his physical intelligence is easily satisfied by a denial of the Beyond and a deification of material Nature; but his heart, his will, the strongest and intensest parts of his being remain without a meaning, void of purpose or justification, or become merely a random foolishness agitating itself like a vain and restless shadow against the eternal repose of the pure Existence or amidst the eternal inconscience of the universe. As for the cosmos, it remains there in the singular character of a carefully constructed lie of the Infinite, a monstrously aggressive and yet really non-existent anomaly, a painful and miserable paradox with false shows of wonder and beauty and delight. Or else it is a huge play of blind organised Energy without significance and his own being a temporary minute anomaly incomprehensibly occurring in that senseless vastness. That way no satisfying fulfilment lies for the consciousness, the energy that has manifested itself in the world and in man: the mind needs to find something that links all together, something by which Nature is fulfilled in man and man in Nature and both find themselves in God, because the Divine is ultimately self-revealed in both man and Nature.”
Sri Aurobindo, The Life Divine, Book 2, Part 2, Chapter 17, The Progress to Knowledge–God, Man and Nature”