A Shift of Standpoint from the Ego-Personality to the Soul or Self Is Needed to Unify, Organise and Harmonise the Entire Being

We tend to identify ourselves with the constructed ego-personality that we have built up, without recognising that this personality is itself an amalgam of different drives, instincts, habits, emotional predilections, feelings, thoughts, etc., which in many cases are not in alignment with one another and which fight for dominance in terms of our lives and the expression of our personalities. Thus, we are not generally consistent and we swing from one mood or direction to another based on whatever aspect prevails at a particular point in time. As long as we fix our attention on the outer ego-personality and its constituent parts, we cannot hope to have a coherent and unified being organised and carrying out a consistent line of development. It requires a shift of standpoint to that of the soul, the psychic being, or the spiritual Person, the Jivatman, in order for such a harmonious and organised direction to develop, as this repositioning of our identification allows us to begin manage and control the impulses, needs, desires, thoughts and expressions of the outer being and its parts.

Sri Aurobindo notes: “… this aggregate is, because of its composition, a heterogeneous compound, not a single harmonious and homogeneous whole. This is the reason why there is a constant confusion and even a conflict in our members which our mental reason and will are moved to control and harmonise and have often much difficulty in creating out of their confusion or conflict some kind of order and guidance; even so, ordinarily, we drift too much or are driven by the stream of our nature and act from whatever in it comes uppermost at the time and seizes the instruments of thought and action, — even our seemingly deliberate choice is more of an automatism than we imagine; our co-ordination of our multifarious elements and of our consequent thoughts, feelings, impulses, actions by the reason and will is incomplete and a half-measure. In animal being Nature acts by her own mental and vital intuitions; she works out an order by the compulsion of habit and instinct which the animal implicitly obeys, so that the shiftings of its consciousness do not matter. But man cannot altogether act in the same way without forfeiting his prerogative of manhood; he cannot leave his being to be a chaos of instincts and impulses regulated by the automatism of Nature: mind has become conscious in him and is therefore self-compelled to make some attempt, however elementary in many, to see and control and in the end more and more perfectly harmonise the manifold components, the different and conflicting tendencies that seem to make up his surface being. He does succeed in setting up a sort of regulated chaos or ordered confusion in him, or at least succeeds in thinking that he is directing himself by his mind and will, even though in fact that direction is only partial; for not only a disparate consortium of habitual motive-forces but also newly emergent vital and physical tendencies and impulses, not always calculable or controllable, and many incoherent and inharmonious mental elements use his reason and will, enter into and determine his self-building, his nature-development, his life-action. Man is in his self a unique Person, but he is also in his manifestation of self a multiperson; he will never succeed in being master of himself until the Person imposes itself on his multipersonality and governs it: but this can only be imperfectly done by the surface mental will and reason; it can be perfectly done only if he goes within and finds whatever central being is by its predominant influence at the head of all his expression and action. In inmost truth it is his soul that is this central being, but in outer fact it is often one or other of the part beings in him that rules, and this representative of the soul, this deputy self he can mistake for the inmost soul-principle.”

Sri Aurobindo and the Mother, Our Many Selves: Practical Yogic Psychology, Chapter 5, Organisation, Harmonisation, Unification, pp. 133-134