Aswapati recognizes that it is the dynamic Truth-conscient Power, the divine Shakti herself who must enter into the present evolutionary process. She must come and lead it in its unfolding integrality. Indeed, how else is this going to materialise, is going to take shape, how is it going to become operationally real? and who is going to make her do it? persuade or compel her to attend to it? There is the great adversary, the might and incorrigible Being of Inconscience, and he can make the path contorted and crooked; he can cover it up or even terminate it, swallow it, destroy it. Therefore it is a grave perilous imperative that the Person embodying the Negation of the Absolute, this Shadow figure of the Void be first vanquished by direct action. Nothing further can happen without its disappearance. But this direct action can ensue wholly from the executive Might of the Supreme alone. The one who in her love for this evolutionary earth can do it is the Divine Mother and she must take it upon herself. But, for that to happen, certain preparatory conditions also have to be met with.

 

The one whom the Siddha-Yogi saw behind the World-Soul must therefore be invoked. She is the tremendous builder of the worlds and her managerial-governing assent is absolutely necessary. Then only can the new consciousness be operative. This is the deep occult truth behind this creation and Aswapati approaches her. Her coming to pave the way for the descent of Supermind as a new evolutionary principle is the one assuring condition which has to be detailed out and fulfilled. The earth-soul would grow in the luminous possibilities of Sachchidananda only when this would be accomplished. Behind it is the necessity of the yoga-tapasya of Aswapati.

 

The Adya Shakti, the original supreme Might, always stays in the Transcendent. That is her home, and her office is there, and it is from there that she supports all the executive actions, supports in her own way from there even in the lower hemisphere. She does this through her powers and personalities and her thousand emanations which the evolutionary earth would be in a position to bear.

 

But for the decisive change to take place she will have to project herself as the supramental Mahashakti. Indeed, it is in that form that she will come down and do the work. Thus, while the Adya Shakti will always remain in the Transcendent, it is the Supermind with that transformative power which will come down and take charge of the earthly progress and growth. In this way will the Supermind belong to the evolutionary line. However, its descent will not mean the descent of the Transcendent. The evolutionary line will have in the triple aspect of the manifest Unknowable its own splendid evolutionary supramental play. When Aswapati will have achieved this by his yoga-tapasya, it will be his trailokya siddhi, the Siddhi of the Three Worlds, the Siddhi of the great Yoga-Purusha who had carried with him the “world’s desire” to the Adya Shakti herself. Indeed, we already witness it so in him: (Savitri, p. 297)

 

A light was round him wide and absolute,

A diamond purity of eternal sight;

A consciousness lay still, devoid of forms,

Free, wordless, uncoerced by sign or rule,

For ever content with only being and bliss;

A sheer existence lived in its own peace

On the single spirit’s bare and infinite ground.

Out of the sphere of Mind he had arisen,

He had left the reign of Nature’s hues and shades;

He dwelt in his self’s colourless purity.

 

This “self’s colourless purity” is the wonderful Nirvana of the Manomaya Purusha and Aswapati has presently entered into it. It is with it that the Siddha-Bhakta can now get into luminous relationship with the Divine Mother. In this Bhakti-Nirvana no trace of Nature or of the ignorant created things is left, and the condition of selflessness is such that it can hold that unalloyed and faultless absolute consciousness, of the most Pure and the Immune. Whatsoever that supreme Power is going to do in him, that  will no more be affected, no more contaminated, degraded or distorted by the dishonest and dark agents of the lower existence. In that great and marvellous assent even the body is to be delivered to the flawlessness of his soul. Aswapati is in possession of supersenses and, luminous as these are, they can respond to the Reality in its multifold objectivity. He is on the verge of taking the “supernal birth”. In fact, his happy supreme birth has already occurred in the Transcendent; the yoga he did in the earth consciousness has already given him this new and convincing siddhi.

 

Now the question is about his second birth, birth in the evolution. By it he has to be reborn, become a Brahmin, dwija, and become fit to do holy sacrifices in the rites of the supreme Knowledge for begetting the world. However, in spite of all these great and shining siddhis in his possession, this birth of Aswapati can occur only when the World-Force will have made corresponding progress in the evolutionary process. Which means that, while the supernal birth has already become a consummated fact on the earth-plane, it is the Executrix who has now  to execute its grand accomplishments. She has to open it out, make it available to the collectivity that shall be in a state of preparedness to receive it. The march from the individual to the broad and ready communal aggregate has to get started. The divine focus is on the Many breathing in the world-possibility. Collective is a much tougher proposition than the individual.

 

The groundwork is now completed, the path paved. It shall henceforth be the task of the Divine Mother to give shape and finality to what has been prepared and kept ready. Her birth as the creative-expressive Word can alone bring about God’s full birth in the Universe, God’s second birth has to occur. The key for supernal birth here, in the earth-consciousness is with her. Therefore Aswapati must approach her and invoke her to incarnate herself here. She has already fulfilled herself as far as his high birth is concerned and in it she has also fulfilled the birth of the individual. The Tapasya of the Purusha has thus lifted him to this Birth, the Birth that was born here by the Grace of the Benign. What was claimed was granted.

 

But now not only the Yoga of the Individual but also the Yoga of the Cosmic Being has to move on, on to the Yoga of the Supreme Shakti. If this is to succeed, then it will be necessary that the “world’s desire” and “God’s desire” join and take up the double Yoga in the divinity’s earthly greatness.

 

First with the psychic-individual and then with the greater spiritual transformation the mighty Yogi-Seer, the dauntless adventurer on the long Paths of Time moves, moves up the ladder and climbs all the way to the very Unknowable.

 

About Aswapati’s Yoga comprising of these three parts Sri Aurobindo explains it in a letter to Amal Kiran as follows: (Letters on Savitri, pp. 773-74, 1946)

 

... First, he is achieving his own spiritual self-fulfilment as the individual and this is described as the Yoga of the King. Next, he makes the ascent as a typical representative of the race to win the possibility of discovery and possession of all the planes of consciousness and this is described in the Second Book: but this too is as yet an individual victory. Finally, he aspires no longer for himself but for all, for a universal realisation and new creation. This is described in the Book of the Divine Mother.

 

There is the last Unknowable, the supreme Asat, the luminous Non-manifest to which the Explorer must go; there he must discover, and know, the parameters by which this vast creation has come into being, its existence and its raison d’être. That is the great Mystery which shall unravel all the little mysteries of this manifestation. He must go to the Paratpara about which nothing can be gainfully said or talked, the sheer Ineffable. It is from there, from that infinite Potency, the rich Womb of All, that the new creation can emerge. In it shall be the universal realisation.

 

But this will be possible only with the consent of the Paratpara's Shakti. She must wish it so, both in her wisdom and in her pragmatism. Her wishing so is the bright and spontaneous consent, and it is that which comes from her as the noblest boon to Aswapati. He already finds the Siddhi of the Individual as the fulfilment of this boon, and the great merit of it is that it is not only for himself but is universally available for any ready aspirant soul. In a certain sense, we may as well say that Aswapati now retires after this attainment, after having attempted all and achieving all. He now lets the Boon work itself out in the evolutionary process with the full dynamism of the Truth-Consciousness Force that it bears.

 

The Unknowable is undoubtedly far richer and vaster than the Unknown, with all that is creatively patent in it. The Unknown can become known but it is not possible to know the Unknowable,—precisely for the reason that it holds in itself all the concealed possibilities, the possibilities that have not yet been thrown into manifestation. The Unknown is a part of the Manifest whereas the Unknowable is the Unmanifest or the Non-manifest with all creative urges, all potentialities and prospects from which can stream out countless manifestations. It is actually with this connotation that we should see Yogi Aswapati’s pursuing the Unknowable,—to bring out a new creation from the Unmanifest. What a great thing he envisioned! What a great thing he achieved!

 

If it is a new creation upon the earth which Aswapati is proposing, then for that possibility to get established here it should first be present in the Transcendent. His yogic effort is therefore directed towards creating it there. He has set for himself a great task no doubt; but then it is only by fulfilling that great task can the full sense and scope of its getting realised be meaningful. In it alone is the chance of achieving success. Aswapati is standing at the entrance of the Sanctum Sanctorum and there is the Upanishadic Veil of Unrevelation drawn over his vision. Behind that Veil everything seems to collapse, not only the nescient worlds but also the higher teeming worlds,— and the Spirit too.

 

Aswapati now makes a great yogic bid, as if of withdrawing himself from himself. He dissolves his entire personality and in that experience witnesses only the formless Form of the Self. The last bit of individuality as well as cosmicity is lost. He has won luminous Silence, Silence of the Featureless enveloping him and everything: (p. 307)

 

Alone and fronting an intangible Force

Which offered nothing to the grasp of Thought,

His spirit faced the adventure of the Inane.

Abandoned by the worlds of form he strove. ...

All glory of outline, sweetness of harmony,

Rejected like a grace of trivial notes,

Expunged from Being’s silence nude, austere,

Died into a fine and blissful Nothingness. ...

The universe removed its coloured veil,

And at the unimaginable end

Of the huge riddle of created things

Appeared the far-seen Godhead of the whole,

His feet firm-based on Life’s stupendous wings,

Omnipotent, a lonely seer of Time,

Inward, inscrutable, with diamond gaze.

 

The wide luminous Silence he has presently won; but then there is the other lap, the last lap of the journey which is the most arduous one and is full of peril. It could mean a new creation, it could also mean dissolution in the white blank of the Absolute, laya. But then if the creation is to survive, what is in the Silence it is that which ought to become dynamic. If one is the support for an active world-play, the other is the delight in its multifold mood of expression founded on it. Out of this interminable Secrecy has to step out the mute Force. That mute Force until now lay in the “featureless and formless hush”, but time has come for her to emerge and kindle her fire in the heart of men upon the earth. She must new-shape the creation in the beauty and wonder of her own greatness. The one whom Aswapati met behind the World-Soul has to take possession of all that is and all that shall be in the rich Possibility. On the gleaming edge of this Transcendent bordering the mortal world, in the prayer of his innermost soul he awaits the arrival that shall change the mortal's fate. (pp. 314-15)

 

Towards her our knowledge climbs, our passion gropes,

In her miraculous rapture we shall dwell,

Her clasp will turn to ecstasy our pain.

Our self shall be one self with all through her.

In her confirmed because transformed in her,

Our life shall find in its fulfilled response

Above, the boundless hushed beatitudes,

Below, the wonder of the embrace divine.

This known as in a thunder-flash of God,

The rapture of things eternal filled his limbs;

Amazement fell upon his ravished sense;

His spirit was caught in her intolerant flame.

 

How marvellous to be caught so in her intolerant flame! “He yielded to her and his heart was glad.” That indeed is the finest moment in his yoga-tapasya in the mood and mode of bhakti. In the knowledge of the Spirit arose the deep adoration of the Divine, Jnana became Bhakti. It is the most assuring terminus of this long and enthralling Odyssey composed at the feet of the wise and grey-eyed glowing Athena who shall gift him back his dear and devout loving city of happiness, the golden Athena of superconscient Wisdom and Strength, the Daughter who sprang up straight from the Head of the Supreme.