Sri Aurobindo points out that in addition to the limitations of consciousness under which we labor in our surface being, there is also an element of self-deception and play-acting that takes place as a result of the role of the vital-ego which attempts to aggrandise itself and convince the mind to accept its formulations in order to satisfy its desires.
Sri Aurobindo explains: “our self-view is vitiated by the constant impact and intrusion of our outer life-self, our vital being, which seeks always to make the thinking mind its tool and servant: for our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego. It is therefore constantly acting on mind to build for it a mental structure of apparent self that will serve these purposes; our mind is persuaded to present to us and to others a partly fictitious representative figure of ourselves which suppports our self-affirrmation, justifies our desires and actions, nourishes our ego. This vital intervention is not indeed always in the direction of self-justification and assertion; it turns sometimes towards self-depreciation and a morbid and exaggerated self-criticism: but this too is an ego-structure, a reverse or negative egoism, a poise or pose of the vital ego. For in this vital ego there is frequently a mixture of the charlatan and mountebank, the poser and actor; it is constantly taking up a role and playing it to itself and to others as its public. An organised self-deception is thus added to an organised self-ignorance; it is only by going within and seeing these things at their source that we can get out of this obscurity and tangle.”
Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 10, Knowledge by Identity and Separative Knowledge, pp. 532-533