It is normal for the seeker, starting from the human standpoint, to focus on one particular way or method and work to achieve the result of that method. This is usually based on a predilection of the nature or some natural tendency in the individual, although occasionally it may be the result of a specific overwhelming experience or the influence of a teacher or guide to bring the individual into that path. In most cases, this process limits access by the seeker to the other methods or paths. For the integral Yoga, where the seeker recognizes that the divine Shakti is actually carrying out the yogic process, however, a different view prevails. The Shakti is not bound or limited by the human tendency to separate, fragment and divide; rather the Shakti sees and acts from the standpoint of a complete and whole unity, and thus, all methods become available and the steps along the way can be much more flexible and responsive to different needs or turns as the process unfolds.
Sri Aurobindo explains: “The widest natural action of the Shakti combines all these methods. It creates, sometimes at first, sometimes at a later, perhaps latest stage, the freedom of the spiritual silence. It opens the secret intuitive being within the mind itself and accustoms us to refer all our thought and feeling and will and action to the initiation of the Divine, the Splendour and Power who is now concealed in the heart of its recesses. It raises, when we are ready, the centre of its operations to the mental summit and opens up the supramental levels and proceeds doubly by an action from above downward filling and transforming the lower nature and an action from below upwards raising all the energies to that which is above them till the transcendence is completed and the change of the whole system integrally effected. It takes and develops the intelligence and will and other natural powers, but brings in constantly the intuitive mind and afterwards the true supramental energy to change and enlarge their action. These things it does in no fixed and mechanically invariable order, such as the rigidity of the logical intellect might demand, but freely and flexibly according to the needs of its work and the demand of the nature.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 20, The Intuitive Mind, pg. 777