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The Need for Action of the Psychic Being in the Yoga of Transformation of Human Nature · Sri Aurobindo Studies

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  In a certain sense, pursuing one of the paths that lead to
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  liberation from human life is actually simpler and less
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  complicated than a path that calls for the total change and
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  transformation of human nature. In the first case, the seeker
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  can choose to disregard the external life and the external
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  nature, focus on the spiritual objective, and with sufficient
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  concentration can reach the objective, whether it is called
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  liberation, moksha or Nirvana, or possible attainment of heaven
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  after the death of the body. To the extent that such
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  realizations depend on a particular form of concentration
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  and removal of distractions to that concentration, there may be
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  a similar path for at least some time as the seeker learns how to
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  undertake tapasya concentration of conscious force.
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  After some time, however, the differences begin to appear
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  between those who seek liberation through abandonment
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  of the external world of action and those who participate in a
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  process of transformation that necessarily involve both the
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  initial need for tapasia and a new relationship to the external
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  life and the external world. The integral yoga clearly
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  defines its objective as one of transformation.
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  The question arises whether this can be done through the normal
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  means of isolation, vital suppression, mental focus and
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  concentration of the mental willpower, prayer, dedication
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  and devotion, or whether some new force or power is required
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  to overcome the deeply embedded elements of physical, vital and
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  mental powers active in the external being.
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  After much review and many attempts with various methods,
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  Srioro Bindo has made it clear that the Yoga of Transformation
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  that involves the dissent and action of a next stage of the
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  evolution of consciousness is not something that can be
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  achieved solely by the action of the mental will or the desire
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  soul or the physical body's capacities.
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  The new higher spiritual force is needed to understand and act
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  upon the obstructions, limitations, embedded instincts
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  and habits, trained responses of the nature.
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  This is called forth through the action of the psychic being, the
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  soul within that is in contact with the higher spiritual powers
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  and which can tune, focus and disseminate the action of the
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  spiritual power, infusing it into the mind, the vital energy
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  and the body. Sri Orbindo writes quote.
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  Your difficulty in getting rid of the aboriginal in your nature
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  will remain so long as you try to change your vital part by the
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  sole or main strength of your mind and mental will, calling in
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  at most an indefinite and impersonal divine power to aid
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  you. It is an old difficulty which
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  has never been radically solved in life itself, because it has
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  never been met in the true way. In many ways of Yoga it does not
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  so supremely matter, because the aim is not a transformed life,
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  but withdrawal from life. When that is the object of an
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  endeavour. It may be sufficient to keep the
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  vital down by a mental and moral compulsion, or else it may be
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  stilled and kept lying in a kind of sleep and quiescence.
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  There are some even who allow it to run and exhaust itself if it
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  can, while its possessor professes to be untouched and
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  unconcerned by it, For it is only old nature running on by a
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  past impetus, and will drop off with the fall of the body.
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  When none of these solutions can be attained, the Sodic sometimes
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  simply leads a double inner life, divided between his
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  spiritual experiences and his vital weaknesses to the end,
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  making the most of his better part, making as little as may be
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  of the outer being. But none of these methods will
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  do for our purpose. If you want a true mastery and
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  transformation of the vital movements, it can be done only
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  on condition you allow your psychic being, the soul in you,
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  to awake fully to establish its rule and, opening to all the
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  permanent touch of the Divine Shakti, impose its own way of
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  pure devotion, wholehearted aspiration and complete
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  uncompromising urge to all that is divine on the mind and heart
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  and vital nature. There is no other way, and it is
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  no use hankering after a more comfortable path.
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  Nanya ha panta vigete ianaya. End Quote, reference.
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  Srioro Bindo, Bases of Yoga, Chapter 4 Desire Food Sex, pages
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  81 to 82.