The human consciousness tries to achieve the goals set before it primarily through a process of concentration, which in its very nature is an approach that limits and excludes, in order to increase the focus and intensity of the effort on the desired aim. We see therefore that in almost any field of endeavor, the specialist is preeminent. This is the individual who makes it his task to understand and apply knowledge in a specific field and who therefore is able to go deeper, extend his reach farther, and achieve more in that field. The trade off, of course, is that the field of action is narrow and limited, and the results are generally cut off from the more general progress that must be made for the greater evolutionary aims of the universal manifestation. Thus, this process of concentration is both a benefit and a severe limitation. The integral Yoga, by its very nature, cannot rely exclusively or even primarily, on any such limited concentration; the goal of this Yoga is an integral and complete transformation of the entire direction and action of the life-energy in all its aspects.
Sri Aurobindo takes up the theme: “For the seeker of the integral Yoga no single experience, no one Divine Aspect,–however overwhelming to the human mind, sufficient for its capacity, easily accepted as the sole or the ultimate reality,–can figure as the exclusive truth of the Eternal. For him the experience of the Divine Oneness carried to its extreme is more deeply embraced and amply fathomed by following out to the full the experience of the Divine Multiplicity…. He sees what is aimed at by the jarring sects and philosophies and accepts each facet of the Reality in its own place, but rejects their narrowness and errors and proceeds farther till he discovers the One Truth that binds them together.”
“It is through the human exceeding itself and opening itself to a supreme plenitude that the Divine must manifest itself here, since that comes inevitably in the course and process of the spiritual evolution, and therefore he will not despise or blind himself to the Godhead because it is lodged in a human body….Beyond the limited human conception of God, he will pass to the one divine Eternal, but also he will meet him in the faces of the Gods, his cosmic personalities supporting the World-Play, detect him behind the mask of the Vibhutis, embodied World-Forces or human Leaders, reverence and obey him in the Guru, worship him in the Avatar.”
“Thus reveals himself to the seeker in the progress of the sacrifice the Lord of the sacrifice. At any point this revelation can begin; in any aspect the Master of the Work can take up the work in him and more and more press upon him and it for the unfolding of his presence. In time all the Aspects disclose themselves, separate, combine, fuse, are unified together. At the end there shines through it all the supreme integral Reality, unknowable to Mind which is part of the Ignorance, but knowable because self-aware in the light of a spiritual consciousness and a supramental knowledge.”
Sri Aurobindo, The Synthesis of Yoga, Part One: The Yoga of Divine Works, Chapter 4, The Sacrifice, The Triune Path and the Lord of the Sacrifice, pp. 120-121