Sri Aurobindo
Letters of Sri Aurobindo
Volume 3
You stick to your intellectual ethical version of the inner self-vision? Dry? policeman? criminal? Great Lord! If it were that, it would cease to be self-vision at all – for in the true self-vision there is no policemanship and no criminaldom at all. All that belongs to the intellectual-ethical virtue and sin dodge which is only a mental construction of practical value for the outward life but not a truth of real inner values. In the true self-vision we see only harmonies and disharmonies and set the wrong notes right and replace them by the true notes. But I say that for the sake of truth, not to persuade you to start the self-vision effort; for if you did with these ideas of it, you would inevitably start it on the policeman basis and get into trouble. Besides, evidently, you prefer in the yoga to be the piano and not the pianist, which is all right but involves total self-giving and the intervention of the supreme musician and harmonist. May it be so.
I am glad to know that your vital has been frightened into acquiescence in self-giving – even if only by the imaginary horror of being obliged to become the policeman of your self. But to explain why these contradictions existed in you one has to have recourse to this very business of harmonies and disharmonies and the inner knowledge. You were in fact a piano played on by several pianists at a time each with his own different musical piece to play! In plain words and without images every man is full of these contradictions because he is one person, no doubt, but made up of different personalities – the perception of multiple personality is becoming well known to psychologists now – who very commonly disagree with each other. So long as one does not aim at unity in a single dominant intention, like that of seeking and self-dedication to the Divine, they get on somehow together, alternating or quarrelling or muddling through or else one taking the lead and compelling the others to take a minor part – but once you try to unite them in one aim, then the 
trouble becomes evident. One element wanted the Divine from the first, another wanted music, liberation, poetry, a third wanted life at its best, a fourth wanted life – well, not at its best. Finally there was another element which wanted life not at all, but was rather disgusted with it and wanted either a better (diviner) life or something better than life. It was this element evidently that created the vairagya and in the struggle between that and the life-partisans a black element stole in (not one of the personalities, but a formation, a dark intrusion from outside), which wanted to turn the whole thing into a drama or tragedy of despair – despair of life but despair of the Divine also. That has to be rejected, the rest changed and harmonised. That is the only true explanation of the whole difficulty in your nature.