Sri Aurobindo observes: “The common initial purpose of all Yoga is the liberation of the soul of man from its present natural ignorance and limitation, its release into spiritual being, its union with the highest self and Divinity. But ordinarily this is made not only the initial but the whole and final object: enjoyment of spiritual being there is, but either in a dissolution of the human and individual into silence of self-being or on a higher plane in another existence.” This liberation and union is the first object of the integral Yoga, but it does not represent the end-point of the seeking.
“The Tantric system makes liberation the final, but not the only aim; it takes on its way a full perfection and enjoyment of the spiritual power, light and joy in the human existence, and even it has a glimpse of a supreme experience in which liberation and cosmic action and enjoyment are unified in a final overcoming of all oppositions and dissonances.” The acceptance of the cosmic action and the role of the individual in the enjoyment of that action constitutes a second goal set forth for the integral Yoga.
The integral Yoga goes beyond the first two objects with an additional focus: “We regard the spirit in man not as solely an individual being traveling to a transcendent unity with the Divine, but as a universal being capable of oneness with the Divine in all souls and all Nature and we give this extended view its entire practical consequence. The human soul’s individual liberation and enjoyment of union with the Divine in spiritual being, consciousness and delight must always be the first object of the Yoga; its free enjoyment of the cosmic unity of the Divine becomes a second object; but out of that a third appears, the effectuation of the meaning of the divine unity with all beings by a sympathy and participation in the spiritual purpose of the Divine in humanity. The individual Yoga then turns from its separateness and becomes a part of the collective Yoga of the divine Nature in the human race. The liberated individual being, united with the Divine in self and spirit, becomes in his natural being a self-perfecting instrument for the perfect outflowering of the Divine in humanity.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 1, The Principle of the Integral Yoga, pp. 586-587