For the seeker in the integral Yoga, whose goal is not dissolution into the vast silence of the Eternal, it is useful to get a glimpse of the goal, then look at the starting point, the mental-vital-physical being and ego-sense from which he starts, and begin to chart out the process of moving from one to the other.
Sri Aurobindo begins with a summary of the goal or object sought in this Yoga. “We have come to this stage in our development of the path of Knowledge that we began by affirming the realisation of our pure self, pure existence above the terms of mind, life and body, as the first object of this Yoga, but we now affirm that this is not sufficient and that we must also realise the Self or Brahman in its essential modes and primarily in its triune reality as Sachchidananda. Not only pure existence, but pure consciousness and pure bliss of its being and consciousness are the reality of the Self and the essence of Brahman.”
“Further, there are two kinds of realisation of Self or Sachchidananda. One is that of the silent passive quietistic, self-absorbed, self-sufficient existence, consciousness and delight, one, impersonal, without play of qualities, turned away from the infinite phenomenon of the universe or viewing it with indifference and without participation. The other is that of the same existence, consciousness, delight sovereign, free, lord of things, acting out of an inalienable calm, pouring itself out in infinite action and quality out of an eternal self-concentration, the one supreme Person holding in himself all this play of personality in a vast equal impersonality, possessing the infinite phenomenon of the universe without attachment but without any inseparable aloofness, with a divine mastery and an innumerable radiation of his eternal luminous self-delight–as a manifestation which he holds, but by which he is not held, which he governs freely and by which therefore he is not bound. This is not the personal God of the religions or the qualified Brahman of the philosophers, but that in which personal and impersonal, quality and non-quality are reconciled. It is the Transcendent possessing them both in His being and employing them both as modes for His manifestation. This then is the object of realisation for the Sadhaka of the integral Yoga.”
Sri Aurobindo, The Synthesis of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 13, The Difficulties of the Mental Being, pg. 375