Distinguishing Vital or Mental Desire or Demand from Aspiration of the Psychic Being

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Desire can take many forms, some
of them subtle inasmuch as they

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are linked to prayer and thus
seem to confirm the aspiration.

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There's a subtle form of
bargaining that can take place,

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where the dedication of the
seeker is tied to the divine,

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providing a specific anticipated
form of realization, support, or

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result.
In some cases this is couched in

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such a way as to make it seem
that the bargaining is so that

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the individual can better carry
out the divine will as the

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individual understands it.
This is a form of desire that

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stems from the mental or vital
part of the nature, not directly

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from the soul or psychic being.
If we look carefully at the form

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that the aspiration or prayer
takes, it is actually not too

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difficult to distinguish those
that either originate in the

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mental or vital being, or which
are at least influenced and

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coloured by them.
The psychic formation of

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aspiration is pure, undemanding,
quiet and receptive and ready to

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give itself to the Divine
without preconditions.

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This implies that the seeker
also does not have expectation

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about a particular form, type or
time for a result to be given.

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The Divine acts according to his
own light and his own time, and

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the psychic being accepts that
without impatience, disturbance,

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or any loss of faith, Sri
Aurobindo notes quote, Demand

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and desire are only two
different aspects of the same

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thing.
Nor is it necessary that a

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feeling should be agitated or
restless to be a desire.

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It can be, On the contrary,
quietly fixed and persistent or

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persistently recurrent.
Demand or desire comes from the

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mental or the vital.
But a psychic or spiritual need

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is a different thing.
The psychic does not demand or

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desire it aspires.
It does not make conditions for

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its surrender or withdraw if its
aspiration is not immediately

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satisfied, for the psychic has
complete trust in the Divine or

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in the guru, and can wait for
the right time or the hour of

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the divine grace.
The psychic has an insistence of

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its own, but it puts its
pressure not on the divine, but

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on the Nature, placing a finger
of light on all the defects

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there that stand in the way of
the realization, sifting out all

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that is mixed, ignorant or
imperfect in the experience or

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in the movements of the Yoga,
and never satisfied with itself

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or with the nature till it has
got it perfectly open to the

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Divine, free from all forms of
ego, surrendered, simple and

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right in the attitude and all
the movements.

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This is what has to be
established entirely in the mind

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and vital and in the physical
consciousness before super

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mentalization of the whole
nature is possible.

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Otherwise what 1 gets is more or
less brilliant, half luminous,

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half cloudy illuminations and
experiences on the mental and

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vital and physical planes,
inspired either from some larger

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mind or larger vital, or at the
best from the mental reaches

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above the human that intervene
between the intellect and the

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overmind.
These can be very stimulating

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and satisfying up to a certain
point, and are good for those

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who want some spiritual
realization on these planes.

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But the Super mental realization
is something much more difficult

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and exacting in its conditions,
and the most difficult of all is

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to bring it down to the physical
level.

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End Quote.
Reference Sri Aurobindo, Bases

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of Yoga, Chapter 4 Desire food
Sex, pages 62 to 63.