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The Vital Nature and Its Ability to Withhold Cooperation and Obstruct Progress in Spiritual Pursuits · Sri Aurobindo Studies

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  In order to carry out the spiritual practices and work for
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  the transformation of human nature, the vital being needs to
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  agree to change its habitual sources of satisfaction and
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  fulfillment to an entirely different basis.
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  The pursuit of pleasure and the accompanying experience of pain
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  is considered normal and, for most people, an inevitable
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  result of the vital nature as it exists.
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  Whenever anyone attempts to address or change this dynamic,
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  he is confronted by the power that the vital can exercise,
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  both in its own right and in its ability to manipulate and
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  influence the mind and the physical body.
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  The first power of the Vital is simply to assert its will and
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  carry out its normal activities, even against the disagreement of
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  the mind or the higher elements of the being.
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  This can lead to a struggle or a battle and a lot of internal
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  suffering as long as the vital insists on its own way of doing
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  things. The second Power is one of
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  manipulation of the mind. To invent excuses and reasons
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  why the mind should support and agree to the propensity that the
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  vital wants to express. This resolves the potential
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  conflict in favor of the Vital's normal objectives.
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  If, however, the mind, the psychic sense, the spiritual
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  focus of the being, objects to this and wants to change the
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  Vital's action, the third Power is often employed, which is
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  essentially the Vital refusing its support and going on strike.
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  This leads to lack of energy, lack of motivation, depression,
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  feelings of listlessness. It is only when the vital begins
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  to appreciate and understand the higher purpose and begins to
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  agree with it that the seeker can actually overcome the
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  opposition of the vital nature to the spiritual purpose.
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  A disciple asks, does depression come from the Vital?
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  The mother writes. Quote, Oh yes, all your
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  troubles, depression, discouragement, disgust, fury,
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  all, all come from the vital. It is that which turns love into
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  hate. It is that which induces the
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  spirit of vengeance, rancor, bad will, the urge to destroy and to
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  harm. It is that which discourages you
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  when things are difficult and not to its liking, and it has an
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  extraordinary capacity for going on strike.
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  When it is not satisfied, it hides in a corner and does not
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  budge. And then you have no more
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  energy, no more strength, You have no courage left.
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  Your will is like like a withering plant.
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  All resentment, disgust, fury, all despair, grief, anger, all
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  that comes from this gentleman. For it is energy and action.
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  Therefore it depends on which side it turns.
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  And I tell you, it has a very strong habit of going on strike.
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  That is its most powerful weapon.
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  Ah, you are not doing what I want.
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  Well, I'm not going to move. I shall sham dead.
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  And it does that for the least reason.
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  It has a very bad character. It is very touchy and it is very
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  spiteful. Yes, it is very illnatured, for
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  I believe it is very conscious of its power and it feels
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  clearly that it gives itself holy.
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  There is nothing that will resist the momentum of its
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  force. And like all people who have a
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  weight in the balance, the vital also bargains.
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  I shall give you my energy. But you must do what I want.
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  If you do not give me what I asked for, well, I will withdraw
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  my energy and you will be flat as a pancake.
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  It is true. It happens like that.
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  End Quote Reference Shriya, Robindo and the Mother Our Many
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  Selves. Practical Yogic Psychology,
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  Chapter 2, Planes and Parts of the Being, pages 32 to 33.