The three Gunas are always active, even when one particular Guna may provide a predominant characteristic to an individual. Each one brings to play its characteristics, which then become modified or vitiated by the action of the other Gunas. The individual personality and capabilities are heavily colored by the primary Guna, but due to the ever-changing nature of the balance, there is no fixed personality type that invariably carries out the character of even a heavily prominent Guna.
Sri Aurobindo describes the contribution provided by each Guna to the total psychological makeup of man: “Tamas brings in all the ignorance, inertia, weakness, incapacity which afflicts our nature, a clouded reason, nescience, unintelligence, a clinging to habitual notions and mechanical ideas, the refusal to think and know, the small mind, the closed avenues, the trotting round of mental habit, the dark and the twilit places. Tamas brings in the impotent will, want of faith and self-confidence and initiative, the disinclination to act, the shrinking from endeavour and aspiration, the poor and little spirit, and in our moral and dynamic being the inertia, the cowardice, baseness, sloth, lax subjection to small and ignoble motives, the weak yielding to our lower nature.” Similarly, the basic qualities of Tamas can infect the emotional being, leading to “want of sympathy and openness…, the callous heart,…and “all that makes in man the course, heavy and vulgar spirit.”
“Rajas contributes our normal active nature with all its good and evil; … it turns to egoism, self-will and violence, the perverse, obstinate or exaggerating action of the reason, prejudice, attachment to opinion, clinging to error, the subservience of the intelligence to our desires and preferences and not to the truth, the fanatic or sectarian mind, self-will, pride, arrogance, selfishness, ambition, lust, greed, cruelty, hatred, jealousy, the egoisms of love, all the vices and passions, …, the morbidities and perversions of the sensational and vital being.”
“The gifts of Sattwa are the mind of reason and balance, clarity of the disinterested truth-seeking open intelligence, a will subordinated to the reason or guided by the ethical spirit, self-control, equality, calm, love, sympathy, refinement, measure, fineness of the aesthetic and emotional mind, in the sensational being delicacy, just acceptivity, moderation and poise, a vitality subdued and governed by the mastering intelligence.”
“The accomplished types of the sattwic man are the philosopher, saint and sage, of the rajasic man the statesman, warrior, forceful man of action. But in all men there is in greater or less proportions a mingling of the gunas, a multiple personality and in most a good deal of shifting and alternation from the predominance of one to the prevalence of another Guna; even in the governing form of their nature most human beings are of a mixed type. All the colour and variety of life is made of the intricate pattern of the weaving of the gunas.”
Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 9, The Liberation of the Nature, pp. 658-660