There are several central issues that arise when we take up the yoga of works as a serious discipline. The first of these is the question of transitioning from our normal mode of action toward the Divine action contemplated by this Yoga. The second brings us to the ultimate question of whether and how the human being can act without the normal motive force of desire, in one form or another, driving that action.
Sri Aurobindo addresses the first of these by referencing the various intermediate “strategies” and showing that they have their place during the transitional phase: “At first we have to learn to bear the shocks of the world with the central part of our being untouched and silent, even when the surface mind, heart, life are strongly shaken; unmoved there on the bedrock of our life, we must separate the soul watching behind or immune deep within from these outer workings of nature. Afterwards, extending this calm and steadfastness of the detached soul to its instruments, it will become slowly possibly to radiate peace from the luminous centre to the darker peripheries.” The movements of stoicism, resignation, or aloof detachment can be partial or temporary aids along the way. “In the end we must either discard or transform them and arrive instead an an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members.”
Having begun this process of eliminating the desire for fruits, and gaining a complete equality in our reactive being, the question of the motive spring of action comes to the fore:
“For ordinarily, the human being acts because he has a desire or feels a mental, vital or physical want or need; he is driven by the necessities of the body, by the lust of riches, honours or fame, or by a craving for the personal satisfactions of the mind or the heart or a craving for power or pleasure. Or he is seized and pushed about by a moral need or, at least, the need or the desire of making his ideas or his ideals or his will or his party or his country or his gods prevail in the world.”
Once all this desire-based impetus is removed, what is left? “The Gita replies with its third great secret of the divine life. All action must be done in a more and more Godward and finally a God-possessed consciousness; our works must be a sacrifice to the Divine and in the end a surrender of all our being, mind, will, heart, sense, life and body to the One must make God-love and God-service our only motive. This transformation of the motive-force and very character of works is indeed its master idea; it is the foundation of its unique synthesis of works, love and knowledge. In the end not desire, but the consciously felt will of the Eternal remains as the sole driver of our action and the sole originator of its initiative.”
Sri Aurobindo, The Synthesis of Yoga, Part One: The Yoga of Divine Works, Chapter 3, Self-Surrender in Works–The Way of the Gita, pp. 96-97