The Vital Nature: Desire and the Reaction to Failure in Obtaining the Object of Desire

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The vital nature is closely tied
to the operation of desire.

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Whether it is a desire for
recognition, for money, for sex,

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for achievement of some sort,
for acceptance or comfort, the

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vital nature activates its
energy to reach out and grab

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some result it believes will
satisfy that desire.

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At the same time, this vital
seeking is frequently

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frustrated.
Obstacles come in the way,

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Something we are expecting or
hoping for simply does not come

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our way.
It can be as simple as getting

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stuck in heavy traffic on the
roads, or it can be something

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more significant, such as
someone opposing our desire or

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withholding what we seek, or
life simply not going as we may

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wish.
When this occurs, the vital

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nature frequently lashes out
with anger, rage, hatred, or

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some other expression of its
lack of fulfillment.

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After the rush of desire is
gone, the being then frequently

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falls back into a state of
somnolence, lassitude,

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withdrawal, or depression.
The action of desire is provoked

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by the quality of rajas.
When it recedes, the being tends

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to fall into a state of Thomas.
This is a quite usual event that

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basically everyone experiences
constantly during the daily

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life.
It is the state of Thomas, the

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reaction to expended rajas, that
leads the vital nature to

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basically stop Co operating, go
on strike.

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As the mother explains, it
essentially expresses its

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dissatisfaction with the failure
to have its desire rewarded and

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fulfilled by throwing a tantrum
of non cooperation.

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An interesting story from the
Mahabharata helps to illustrate

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the operations of the vital
nature, the movement of desire,

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the frustration of desire and
the eventual consequences for

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all concerned drawn.
Acharya, who eventually became

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the preceptor of the Korova and
Pandava Princess, and Dhrupada,

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who eventually went on to rule
over a Kingdom, were both

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students in the same ashram.
As youths, they became friends

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and promised one another eternal
friendship and equal sharing of

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whatever came their way.
When they each went their

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separate ways afterwards, Prince
Dhrupada became a powerful king,

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while Drona was a poor Brahman
who could barely care for the

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needs of his family.
He eventually went to Drupada's

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Kingdom and reminded him of
their youthful promises.

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Drupada pointed out that they
did not have an equal status and

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he could not recognize the
friendship of Drona nor provide

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for him.
Drona went away frustrated and

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angry.
He went to Hastinapur where he

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became the teacher of the
Korovas, as noted for his

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teaching fee.
He demanded that his students go

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to the Kingdom of Drupad and
defeat him and bring him alive

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as a captive to Drona.
This feat was accomplished by

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Arjuna.
At that time, Drona advised

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Drupada that he was now in
charge of the Kingdom, and out

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of their former friendship, he
would get half the Kingdom to

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Drupada, retaining the other
half for himself.

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Drupada, humiliated and
disturbed, went back to his half

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of the Kingdom and began a
sacrifice with the purpose of

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burying a son who would defeat
and kill Drona in battle.

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The son, Drishya Dumna was
eventually born and trained, and

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in the great Kurukshetra War it
was his destiny to kill

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Dronacharya, one of the premier
warriors on the side of the

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Korovas we see here both
individuals move by the desire

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soul of their vital nature.
We see desire in action, and we

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see the frustration of desire
and eventually the rising of the

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desire for vengeance on each
side and at the end the

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consequences of the death of
Dronacharya at the hand of

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Dhrupad's son mean.
We may try to judge right and

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wrong in the actions and
responses of either or both of

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them, or we may say that they
were each acting under the

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impulsion of destiny, but we
cannot deny that destiny was

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carried out through the
reactions of their respective

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vital natures.
A disciple asks, Does depression

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come from the vital?
The mother notes quote.

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Oh yes, all your troubles,
depression, discouragement,

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disgust, fury, all all come from
the vital.

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It is that which turns love into
hate.

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It is that which induces the
spirit of vengeance, rancor, bad

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will, the urge to destroy and to
harm.

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It is that which discourages you
when things are difficult and

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not to its liking, and it has an
extraordinary capacity for going

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on strike.
When it is not satisfied.

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It hides in a corner and does
not budget.

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And then you have no more
energy, no more strength.

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You have no courage left.
Your will is like like a

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withering plant.
All resentment, disgust, fury,

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all despair, grief, anger, all
that comes from this gentleman.

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For it is energy in action.
End Quote.

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Reference Srioro Bindu and the
Mother powers within.

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Chapter 17.
The Vital, pages 133 to 134.