There is only one way of escape from this siege of the lower vital nature. It is the entire rejection of all egoistic vital demand, claim and desire and the replacement of the dissatisfied vital urge by the purity of psychic aspiration. Not the satisfaction of these vital clamours nor, either, an ascetic retirement is the true solution, but the surrender of the vital being to the Divine and a single-minded consecration to the supreme Truth into which desire and demand cannot enter. For the nature of the supreme Truth is Light and Ananda, and where desire and demand are there can be no Ananda. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p31</ref>
The lower vital in most human beings is full of grave defects and of movements that respond to hostile forces. A constant psychic opening, a persistent rejection of these influences, a separation of oneself from all hostile suggestions and the inflow of the calm, light, peace, purity of the Mother's power would eventually free the system from the siege. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p24</ref>
What is needed is to be quiet and more and more quiet, to look on these influences as something not yourself which has intruded, to separate yourself from it and deny it and to abide in a quiet confidence in the Divine Power. If your psychic being asks for the Divine and your mind is sincere and calls for liberation from the lower nature and from all hostile forces and if you can call the Mother’s power into your heart and rely upon it more than on your own strength, this siege will in the end be driven away from you and strength and peace take its place. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p25</ref>
What you should do, is always to reject the lower experiences and concentrate on a fixed and quiet aspiration towards the one thing needed, the Light, the Calm, the Peace, the Devotion.... It is because you get interested in the lower vital experiences and in observing and thinking about them that they take hold, and then comes the absence of the Contact and the confusion. You ... should make up your mind to steadily reject it when it comes. <ref>http://incarnateword.in/cwsa/29/rejection#p7</ref>
It is always their [the lower forces’] endeavour to rise up and get the sanction of the mind and higher vital—or if they cannot do that, to cover them up so that the lower nature may act in its ordinary way without being pressed by the higher consciousness to change. The first thing necessary for the sadhak is not to give any consent of his mind or higher vital and to keep them from being covered. If that can be done, then it becomes possible to push the lower forces out of the lower vital and body and not allow them to return. It is the Mother's Force which you feel—for all the higher forces are hers. <ref>http://incarnateword.in/cwsa/31/steps-towards-overcoming-difficulties#p53</ref>
The lower vital is a very obscure plane and it can be fully opened with advantage only when the other planes above it have been thrown wide to light and knowledge. One who concentrates on the lower vital without that higher preparation and without knowledge is likely to fall into many confusions. This does not mean that experiences of this plane may not come earlier or even at the beginning; they do come of themselves, but they must not be given too large a place. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p40</ref>
Do not go down into these lower unredeemed parts without the Mother’s force with you. If you feel yourself down, remain quiet, call on the Mother and her force, but do not try to deal with it by your mind. But as far as possible resist the downward movement so long as the true consciousness is not settled in you. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p38</ref>
You cannot escape from these lower vital forces by being curious about them. This kind of curiosity only encourages and invites them and keeps them recurring. Their whole force is in their power of mechanical recurrence and, if you allow that, you will never get rid of them. Incoherence and confusion are the very nature of these forces and, if you encourage them, your whole nature will become a field of confusion and incoherence. The only way to know them and get rid of them is to be always above, in your true consciousness, in contact with the Mother’s light and force. The light and force will then descend upon them, at once showing what they are and dissolving and eliminating them and changing that part of the nature. But first you must learn to keep always in contact with the Mother, always in the true consciousness, only then can these things be dealt with safely. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p37</ref>
This is an exceedingly injurious habit of the lower nature. Those who are not straightforward cannot profit by the Mother's help, for they themselves turn it away. Unless they change, they cannot hope for the descent of the supramental Light and Truth into the lower vital and physical nature; they remain stuck in their own self-created mud and cannot progress. Often it is not mere exaggeration or a false use of the imagination embroidering on the actual truth that is marked in the sadhaka, but also a positive denial and distortion as well as a falsifying concealment of facts. This he does sometimes to cover up his disobedience or wrong or doubtful course of action, sometimes to keep up his position, at others to get his own way or indulge his preferred habits and desires. Very often, when one has this kind of vital habit, he clouds his own consciousness and does not altogether realise the falsity of what he is saying or doing; but in much that he says and does, it is quite impossible to extend to him even this inadequate excuse. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p9</ref>
When this lower vital being is allowed to influence the action, as happens when the sadhaka in any way endorses its suggestions, its attitude, whether masked to himself or coming to the surface, dictates a considerable part of his speech and action and against it he makes no serious resistance. If he is frank with himself and straightforward to the Mother, he will begin to recognise the source and nature of the obstacle and will soon be on the direct road to correct and change it. But this, when under the adverse influence, he persistently refuses to be; he prefers to hide up these movements under any kind of concealment, denial, justification or excuse or other shelter. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p5</ref>
It [a troubled state of mind] is because you entered on a wrong movement, taking the lower vital experiences for truth. You now find it difficult to get rid of them because of the hold you gave them. The two lines of forces are the line of these lower vital forces and the line of the true movement of forces resting on the psychic consciousness and opening the true mind, the true vital, the true physical consciousness to the action of the Higher Force. If you persist in rejecting the former and aspiring for the latter, the struggle will diminish after a time and the true path become more and more clear. Fidelity always and at every moment is what is required of you. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p26</ref>
===Surrender and Aspiration===
… this can only be done by more and more surrender and aspiration and by so bringing in from beyond the vital and the mind the divine peace, light, power and presence. This is the only way towards the transformation and fulfilment of the physical nature. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p35</ref>
There is a state in which the sadhak is conscious of the Divine Force working in him or of its results at least and does not obstruct its descent or its action by his own mental activities, vital restlessness or physical obscurity and inertia. That is openness to the Divine. Surrender is the best way of opening; but aspiration and quietness can do it up to a certain point so long as there is not the surrender. <ref>http://incarnateword.in/cwsa/29/opening#p6</ref>
There is certainly a sincere will to change. This resistance of the lower vital is usual in everybody—it is the main difficulty in Yoga. If it were not there, the change would be easy. But once the steady mental will is there, it is a question of time and steady sadhana. With that the change is sure. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p22</ref>
''How and why does this pressure come?''
Very often the earlier stage of the sadhana is successful, because there is an opening of the mind to first workings of the Force—afterwards the lower vital consciousness and the physical rise up and if these are not ready or inclined for the sadhana, it ceases. The sadhaka has first to purify and open them and call in the Force to work there and make all ready until he can bring the true consciousness and experience there. Yoga implies a long and difficult work and one must be ready to accept the necessity of years of preparation and purification and increasing consecration before the greater results can come. <ref>http://incarnateword.in/cwsa/29/purity#p7</ref>
... the more you strive to realise, you will discover in the nature—the lower nature, that is, the lower mind, the lower vital, the physical—how much pretension, sham and ambition there is…. One can use any…The desire to put on airs: all that must be eliminated, absolutely, radically, and replaced by a sincere flame of aspiration, of aspiration for the purity which makes us live only for what the Supreme Consciousness demands of us, which makes us able to do only what it wants, which makes us do only what it wants, when it wants. <ref>http://incarnateword.in/cwm/12/11-november-1967#p163</ref>
Always get back to quietude. It is through the quietude that the right attitude and understanding and movements come back. It is natural for the lower vital to be made up of feelings, impulses and desires and to be attached to outer things—but that is only a part of you. There is also the psychic and the higher mind and higher vital which only need quietude and the help of the Force and Peace behind them to come forward more strongly and dominate over the lower vital and help to change it.
If one does not encourage the devotion of the emotional being merely because the lower vital is not yet under control and acts differently, then how is the devotion to grow and how is the lower vital to change? Until the final clarification and harmonising of the nature there are always contradictions in the being, but that is not a reason for in any way suppressing the play of the better movements—on the contrary it is these that should be cultivated and made to increase. <ref>http://incarnateword.in/cwsa/29/bhakti-devotion-worship#p32</ref>
One can be free [from lower vital movements], but one cannot say that the freedom has been made absolutely complete or secure until the complete transformation takes place. For these things always remain in the environmental consciousness or even at a distance in the universal itself and take any opportunity to come in from there. <ref>http://incarnateword.in/cwsa/28/the-environmental-consciousness#p9</ref>
So, you see, what he means is that the lower vital can submit, it agrees to obey, to do what it is asked, but it is not at all satisfied. It is not happy; sometimes it even suffers; it pushes its revolt down into itself through obedience, but it does not collaborate. And unless the vital collaborates with joy and true love, nothing can be done; the transformations cannot come. <ref>http://incarnateword.in/cwm/06/7-july-1954#p11</ref>
As for the things in our nature that are thrown away from us by rejection but come back, it depends on where you throw them. Very often there is a sort of procedure about it. The mind rejects its mentalities, the vital its vitalities, the physical its physicalities—these usually go back into the corresponding domain of general Nature. It all stays at first, when that happens, in the environmental consciousness which we carry about with us, by which we communicate with the outside Nature, and often it persistently rushes back from there—until it is so absolutely rejected, or thrown far away as it were, that it cannot return upon us any more. But when what the thinking and willing mind rejects is strongly supported by the vital, it leaves the mind indeed but sinks down into the vital, rages there and tries to rush up again and reoccupy the mind and compel or capture our mental acceptance. When the higher vital too—the heart or the larger vital dynamis rejects it, it sinks from there and takes refuge in the lower vital with its mass of small current movements that make up our daily littleness. When the lower vital too rejects it, it sinks into the physical consciousness and tries to stick by inertia or mechanical repetition. Rejected even from there it goes into the subconscient and comes up in dreams, in passivity, in extreme tamas. The Inconscient is the last resort of the Ignorance. <ref>http://incarnateword.in/cwsa/28/the-subconscient-and-the-inconscient#p8</ref>
...there is another way of vital love which is more usually the way of human nature and that is a way of ego and desire. It is full of vital craving, desire and demand; its continuance depends upon the satisfaction of its demands; if it does not get what it craves, or even imagines that it is not being treated as it deserves—for it is full of imaginations, misunderstandings, jealousies, misinterpretations—it at once turns to sorrow, wounded feeling, revolt, pride, anger, all kinds of disorder, finally cessation and departure. A love of this kind is in its very nature ephemeral and unreliable and it cannot be made a foundation for divine love. There has been too much of this kind in the relations of the sadhaks with the Mother—approaching her, I suppose, as a human mother with all the reactions of the lower vital nature. For a long time it was perforce tolerated—and this was the concession made to human weakness—even accepted in the beginning as a thing too prominent in the human being not to be there to some extent but to be transformed by degrees; but too often, it has refused to transform itself and has made itself a source of confusion, disorder, ''asiddhi'', sometimes complete disaster. It is for this reason that we discourage this lower vital way of human love and would like people to reject and eliminate these elements as soon as may be from their nature. Love should be a flowering of joy and union and confidence and self-giving and Ananda,—but this lower vital way is only a source of suffering, trouble, disappointment, disillusion and disunion. Even a slight element of it shakes the foundations of peace and replaces the movement towards Ananda by a fall towards sorrow, discontent and Nirananda. <ref>http://incarnateword.in/cwsa/29/divine-love-psychic-love-and-human-love#p33</ref>
This part [lower vital nature] always feels itself small and insignificant and has very easily a fear of being submerged by the greater consciousness—a fear which in some may amount at the first contact to something like a panic alarm or terror. <ref>http://incarnateword.in/cwsa/31/dreams#p34</ref>
By bringing down strength and calm into the lower vital (region below the navel) [fear can be eliminated]. Also by will and imposing calm on the system when the fear arises. It can be done in either way or both together. <ref>http://incarnateword.in/cwsa/31/fear#p14</ref>
The first necessity is to detach yourself, not to regard it as your own, to learn to feel it as something foreign and refuse to be touched or upset. Then it will become easier for the lower vital or physical itself to reject and refuse to admit it.
An occasional sinking of the consciousness happens to everybody. The causes are various, some touch from outside, something not yet changed or not sufficiently changed in the vital, especially the lower vital, some inertia or obscurity rising up from the physical parts of nature. When it comes, remain quiet, open yourself to the Mother and call back the true condition, and aspire for a clear and undisturbed discrimination showing you from within yourself the cause or the thing that needs to be set right.
The gloom and other difficulties come from a resistance of inertia in the lower vital and physical consciousness. What you have to do is to prepare the consciousness by getting rid of the inertia. A sattwic gladness and calm and confidence is the proper temperament for this Yoga; gloom, depression and weeping should not be indulged in, as they stand in the way of the opening, unless the tears are the psychic weeping of release or adoration or a moved love and bhakti. The progress made in controlling the sex and other rajasic movements of the lower vital is a good preparation, but not enough; by itself it is only the negative side, though indispensable. Aspire for a positive sattwic opening for strength, for light, for peace and do not worry or repine if the progress is slow at first, nor grudge the time and labour of preparation necessary before there can be a rapid advance in the Yoga.
The difficulty can only disappear if you remain resolute that it shall disappear,—if you refuse to attach any value to the justifications which the mind is made to put forward for your "sadness" under this atmospheric influence and, as you did in certain other matters, stick fast to the resolution to make the Yogic change, to awake the psychic fully, not to follow the voices of the mind but to do rather what the Mother asks of you, persisting however difficult it may be or seem to be. It is so that the psychic can fully awaken and establish its influence—not on your higher vital where it is already awake and growing through your poetry and music and certain experiences so that whenever your higher vital is active you are in good condition, full of delight and creativeness and open to experience; but it is the influence on the lower vital, for it is there as I have already told you that your difficulties are and that this vital depression recurs.
It is the entire inner rejection of the sex-pulls and vital pulls that is necessary, a rejection by the whole lower vital itself—the outer rejection can only be effective if this inner rejection comes to reinforce it. Usually people adopt the outer rejection because otherwise (if these things are indulged) the inner rejection is not likely to come since the vital trend is always being confirmed by the outer action—but if the outer is rejected, then the conflict is confined to the internal desire and fought out there. Naturally an outer renunciation by itself does not liberate. <ref>http://incarnateword.in/cwsa/31/sex#p111</ref>
The trouble of the sex-impulse is bound to dwindle away if you are in earnest about getting rid of it. The difficulty is that part of your nature (especially, the lower vital and the subconscient which is active in sleep) keeps the memory and attachment to these movements, and you do not open these parts and make them accept the Mother's Light and Force to purify them. If you did that and, instead of lamenting and getting troubled and clinging to the idea that you cannot get rid of these things, insisted quietly with a calm faith and patient resolution on their disappearance, separating yourself from them, refusing to accept them or at all regard them as part of yourself, they would after a time lose their force and dwindle. <ref>http://incarnateword.in/cwsa/31/sex#p82</ref>
But the vital excitement that accompanies it [the physical sexual action] makes the most favourable opportunity and vibration in the atmosphere for the inrush of those very vital forces and beings whose whole business is to prevent the descent of the supramental Light. The pleasure attached to it is a degradation and not a true form of the divine Ananda. The true divine Ananda in the physical has a different quality and movement and substance; self-existent in its essence, its manifestation is dependent only on an inner union with the Divine. You have spoken of Divine Love; but Divine Love, when it touches the physical, does not awaken the gross lower vital propensities; indulgence of them would only repel it and make it withdraw again to the heights from which it is already difficult enough to draw it down into the coarseness of the material creation which it alone can transform. Seek the Divine Love through the only gate through which it will consent to enter, the gate of the psychic being, and cast away the lower vital error.
It is the supramental alone that can transform the material being, but the physical mind and physical vital can be very much changed by the action of the psychic and of the overmind. The entire change however is made only when there is the supramental influence. But for the present the psychic is the force that may be relied on for the preliminary purification of the lower nature.
As he [man] can use his thinking mind and will to restrain and correct his life impulses, so too he can bring in the action of a still higher luminous mentality aided by the deeper soul in him, the psychic being, and supersede by these greater and purer motive-powers the domination of the vital and sensational force that we call desire. He can entirely master or persuade it and offer it up for transformation to its divine Master. This higher mentality and this deeper soul, the psychic element in man, are the two grappling hooks by which the Divine can lay hold upon his nature.
These fluctuations in the force of the aspiration and the power of the sadhana are unavoidable and common to all sadhaks until the whole being has been made ready for the transformation. When the psychic is in front or active and the mind and vital consent, then there is the intensity. When the psychic is less prominent and the lower vital has its ordinary movements or the mind its ignorant action, then the opposing forces can come in unless the sadhak is very vigilant. Inertia comes usually from the ordinary physical consciousness, especially when the vital is not actively supporting the sadhana. These things can only be cured by a persistent bringing down of the higher spiritual consciousness into all the parts of the being.
It [the flow of love and joy from the heart centre] can be misused on a large scale only if there is a strong and vehement vital ego not accustomed to correction or else a vital full of the ''kāmavāsanā''. On a small scale it can be misused by the small selfishnesses, vanities, ambitions, demands of the lower vital supporting themselves upon it. If you are on guard against these things then there is no danger of misuse. If the psychic puts forth psychic discernment along with the love, then there is no danger, for the light of psychic discernment at once refuses all mixture or misuse. <ref>http://incarnateword.in/cwsa/30/the-emergence-or-coming-forward-of-the-psychic#p41</ref>