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