Sri Aurobindo
Letters of Sri Aurobindo
CWSA 35
The Question of Marriage [1]
I have not your letter with me as I write but there were two questions which you put to us, as far as I can remember.
The first was about a complementary soul and marriage. The answer is easy to give; the way of the spiritual life lies for you in one direction and marriage lies in quite another and opposite. All talk about a complementary soul is a camouflage with which the mind tries to cover the sentimental, sensational and physical wants of the lower vital nature. It is that vital nature in you which puts the question and would like an answer reconciling its desires and demands with the call of the true soul in you. But it must not expect a sanction for any such incongruous reconciliation from here. The way of the supramental Yoga is clear; it lies not through any concession to these things,– not, in your case, through the satisfaction, under a spiritual cover if possible, of its craving for the comforts and gratifications of a domestic and conjugal life and the enjoyment of the ordinary emotional desires and physical passions, but through the purification and transformation of the forces which these movements pervert and misuse. Not these human and animal demands, but the divine Ananda which is above and beyond them and which the indulgence of these degraded forms would prevent from descending, is the great thing that the aspiration of the vital being must demand in the sadhaka.
The other question was about your difficulty in getting rid of the aboriginal in your nature. That difficulty will remain so long as you try to change your vital nature by the sole power 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 truly solved because it has never been met in the true way. In the former ways of Yoga it did not supremely matter because the aim was withdrawal from life. Either the vital was kept down by a mental and moral compulsion, or it was stilled and kept lying in a kind of sleep and quiescence, or it was allowed to run and exhaust itself if it could while its possessor professed to be untouched and unconcerned by it. When none of these solutions could be attained, the sadhaka simply led a double inner life, divided between his spiritual experiences and his vital weaknesses to the end. 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 open to the permanent touch of the divine Shakti and impose its way of devout aspiration and complete surrender on the mind and heart and vital nature. There is no other way and it is no use hankering after a more comfortable path. Nānyaḥ panthā vidyate ayanāya.
4 October 1927