Wondering whether wanting awakening is just more craving

A brahmin put this objection to Ānanda: if the goal is to give up desire, and the path needs desire, the path can never end. Ānanda answered with a walk to a park — the wish to go there fades when you arrive — and said the same is true of the desire for the goal. That is a different kind of wanting from the craving that feeds on getting. The suttas are also practical about the other half of the problem, wanting so hard that it strains: Soṇa's lute, strung too tight, will not play in tune. The passages do not settle whether your teacher's advice to drop goals is right. It may be a correction for straining, and that is worth asking your teacher directly.

What the suttas say

Still, thinking and considering for too long would tire my body. And when the body is tired, the mind is stressed. And when the mind is stressed, it’s far from immersion.
The Buddha on overwork before awakening — even wholesome thinking, kept up too long, exhausts the body and then the mind.
Where this stops: Said of wholesome thoughts pursued too long; it is about pacing, not a warning against reflection.
MN 19:8.8–8.10 · Two Kinds of Thought
“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?” “Yes, sir.” In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness.
The classic instruction on balancing effort.
AN 6.55:6.1–7.1 · With Soṇa
“Good fellow, how did you cross the flood?” “Neither standing nor swimming, respectable sir, I crossed the flood.” “But in what way did you cross the flood neither standing nor swimming?” “When I stood, I sank under. When I swam, I was swept away. That’s how I crossed the flood neither standing nor swimming.”
The shortest statement of right effort in the canon.
Where this stops: About effort in practice, the crossing itself; not a picture of caring for someone. Never use it to tell a tired carer they are straining or should stop.
SN 1.1:1.4–1.9 · Crossing the Flood
“This being the case, worthy Ānanda, the path is endless, not finite. For it’s not possible to give up desire by means of desire.” “Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? Have you ever had a desire to walk to the park, but when you arrived at the park, the corresponding desire faded away?” “Yes, sir.” “Have you ever had the energy to walk to the park, but when you arrived at the park, the corresponding energy faded away?” “Yes, sir.” “Have you ever had the idea to walk to the park, but when you arrived at the park, the corresponding idea faded away?” “Yes, sir.” “Have you ever inquired regarding a walk to the park, but when you arrived at the park, the corresponding inquiry faded away?” “Yes, sir.” In the same way, take a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment. They formerly had the desire to attain perfection, but when they attained perfection the corresponding desire faded away.
Ānanda's answer to the objection that wanting awakening is only more wanting — the desire to arrive fades on arrival, like the wish to walk to a park.
Where this stops: Ānanda is speaking, not the Buddha. The desire in question drives a path of practice to its end; the passage is not a licence for any wanting that calls itself spiritual.
SN 51.15:4.1–5.1 · The Brahmin Uṇṇābha
In the same way, when the mind is restless, it’s the wrong time to develop the awakening factors of investigation of principles, energy, and rapture. Why is that? Because it’s hard to settle a restless mind with these things. When the mind is restless, it’s the right time to develop the awakening factors of tranquility, immersion, and equanimity.
Which factors to develop when agitated versus sluggish.
SN 46.53:12.1–13.1 · Fire

Bring your own situation.