The powerful action of the prana in the nature is necessary for the fullness of the action of the mind, life and body. The prana permeates all levels of the body, life and mind. At the same time, it is also the hub of what Sri Aurobindo calls the “desire-soul” and is the source of distortions and perversions of the energy through the action of this desire-soul and the cravings, desires, attractions and repulsions that arise therefrom.
Sri Aurobindo has identified four major elements involved in the purification and perfection of the psychic Prana, to allow the full, free and vibrant action of the energy without the distortions: “…the first necessity is a fullness of the vital capacity in the mind, its power to do its full work, to take possession of all the impulsions and energies given to our inner psychic life for fulfilment in this existence, to hold them and to be a means for carrying them out with strength, freedom, perfection. Many of the things we need for our perfection, courage, will-power effective in life, all the elements of what we now call force of character and force of personality, depend very largely for their completest strength and spring of energetic action on the fullness of the psychic Prana. But along with this fullness there must be an established gladness, clearness and purity in the psychic life-being. This dynamis must not be a troubled, perfervid, stormy, fitfully or crudely passionate strength; energy there must be, rapture of its action it must have, but a clear and glad and pure energy, a seated and firmly supported pure rapture. And as a third condition of its perfection it must be poised in a complete equality. The desire-soul must get rid of the clamour, insistence or unequality of its desires in order that its desires may be satisfied with justice and balance and in the right way and eventually must rid them of the character of desire altogether and change them into impulsions of the divine Ananda. To that end it must make no demands nor seek to impose itself on heart, mind or spirit, but accept with a strong passive and active equality whatever impulsion and command comes into it from the spirit through the channel of a still mind and a pure heart. And it must accept too whatever result of the impulse, whatever enjoyment more or less, full or nil, is given to it by the Master of our being. At the same time, possession and enjoyment are its law, function, use, Swadharma. it is not intended to be a slain or mortified thing, dull in its receptive power, dreary, suppressed, maimed, inert or null. It must have a full power of pure and divine passion and rapture. The enjoyment it will have will be in the essence a spiritual bliss, but one which takes up into itself and transforms the mental, emotional, dynamic, vital and physical joy; it must have therefore an integral capacity for these things and must not by incapacity or fatigue or inability to bear great intensities fail the spirit, mind, heart, will and body. Fullness, clear purity and gladness, equality, capacity for possession and enjoyment are the fourfold perfection of the psychic Prana.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 14, The Power of the Instruments, pp. 706-707