The first two cantos of the opening Book of Savitri bring to immediate focus the great problem of this creation, the question and the mystery and the challenge in the context of what is expected of it. If it is a creation arising out of the inconscient Void and if there is a divine Will behind it, then in the unfolding pragmatics of things all that stands in the way of it being worked out must be removed. All, the evil and the good in their spiritual-occult contents, all that is there must be taken into full account and the issues sorted out. In other words, evolution is not a spontaneous process of the flowering up of the inconscient Void although that possibility might be present in it, it surging forth with its inherent drive as if there is some aim pushing it forth. That necessitates the involvement of the Supreme himself. He enters into the inconscient Void, accepts all its conditions, does yoga-tapasya in it, and prepares the needed base or ādhāra for the executive Force to take the charge of things to execute the primordial Will embedded in it, in the inconscient Void. In the symbolic Legend of Savitri, he comes here as Aswapati and prepares the ground for the birth of the transcendental Mahashakti; she must take mortal birth as Savitri to work out his Will in the growing splendour of the manifesting Spirit. Such is the prolegomena of Savitri. The Yogi-Poet is now moving forward with epic speed to narrate the symbolic story of Aswapati and Savitri. Savitri’s birth is in response to Aswapati’s persuasive plea to the transcendental divine Shakti to take mortal birth. She does condescend.

...   more »