Essays on the Gita -Aurobindo 245

Essays on the Gita -Sri Aurobindo First Series : Chapter 24 The Gist of the Karmayoga It cannot get beyond them because there is the principle of ego by which the reason differentiates the sum of the action of Nature upon our mind, will, sense, body from her action in other minds, wills, nervous organisms, bodies; and life to us means only the way she affects our ego and the way our ego replies to her touches. We know nothing else, we seem to be nothing else; the soul itself seems then only a separate mass of mind, will, emotional and nervous reception and reaction. We may enlarge our ego, identify ourselves with the family, clan, class, country, nation, humanity even, but still the ego remains in all these disguises the root of our actions, only it finds a larger satisfaction of its separate being by these wider dealings with external things. What acts in us is still the will of the natural being seizing upon the touches of the external world to satisfy the different phases of its personality, and the will in this seizing is always a will of desire and passion and attachment to our works and their results, the will of Nature in us; our personal will, we say, but our ego personality is a creation of Nature, it is not and cannot be our free self, our independent being. The whole is the action of the modes of Nature. It may be a tamasic action, and then we have an inert personality subject to and satisfied with the mechanical round of things, incapable of any strong effort at a freer action and mastery. Or it may be the rajasic action, and then we have the restless active personality which throws itself upon Nature and tries to make her serve its needs and desires, but does not see that its apparent mastery is a servitude, since its needs and desires are those of Nature, and while we are subject to them, there can be for us no freedom. Or it may be a sattwic action, and then we have the enlightened personality which tries to live by reason or to realise some preferred ideal of good, truth or beauty; but this reason is still subject to the appearances of Nature and these ideals are only changing phases of our personality in which we find in the end no sure rule or permanent satisfaction. We are still carried on a wheel of mutation, obeying in our circlings through the ego some Power within us and within all this, but not ourselves that Power or in union and communion with it. Still there is no freedom, no real mastery.