When the heavenly Psyche is discovered, the real journey begins, the Journey toward and then in the Real. Savitri is told to first find her soul, that she does in it her assigned work. The moment human Savitri got this divine command, ādéśa, in her anguished human plight, she stepped back from her surface soul and entered into the dream or swapna state. There she witnessed the entire cosmic Past and the march of evolution; she also saw how on the long scene arrived the apelike man, vānara, ready to become a fuller mental being, the manomaya puruşa proper, the leader of the embodied vital being. This bowed apelike creature gave rise, inevitably, to the human: man not the descendant of the Darwinian ape, but the son of Manu. This son of Manu descended upon earth when the human body was ready, the Upanishadic well-fashioned body into which the cosmic gods can do their work. All this happened when the apelike creature’s body became a fit instrument for such a descent to take place.

Savitri continues to move through the swapna state and sees the possibility a greater birth, that there can be a more beautiful expression past this human form. This agreeable being’s beautiful expression can reach his fount of immortality; he can call the Godhead into his mortal life. What was concealed in the cosmic past, in the time’s deep and obscure subconscience, in the brightsome bosom of time, got revealed to Savitri. But the wonderful revelation was that it was accompanied by the descent of a portion of the mighty Mother in this human part of hers. This is something absolutely marvellous and Savitri became the centre of action to mould the future.

However, she has no idea as yet in what direction will the unknown future unfold, how the evolution will march onward. What had happened was this: (Savitri, p. 486)

A portion of the mighty Mother came

Into her as into its own human part:

Amid the cosmic workings of the Gods

It marked her the centre of a wide-drawn scheme,

Dreamed in the passion of her far-seeing spirit

To mould humanity into God's own shape

And lead this great blind struggling world to light

Or a new world discover or create.

In that state of her yogic development, in swapnāvasthā, three alternatives about the future course have come into her view. These alternatives are: (1) this world being led to light; (2) discovering a new world; (3) creating an altogether new world. But she has as yet no inkling as to exactly which will be the option chosen, which course adopted. This is so in spite of the fact that a portion of the mighty Mother has already entered into her. Savitri does not quite know which path will be picked up, which path toward the transcendence of humanity will be pursued,—either the path of transforming our present existing world or, failing that, discovering, or creating a new world. World being led to light is the human potential flourishing into superior modes of existence; discovering the new world has the connotation that, it already exists somewhere and it is only a question of becoming a part of the evolutionary life, perhaps leaving the old where it was; in the last alternative, of creating a new world, there is a reflection that there is very little that can be done with the present one and the best line of approach is to forget it and establish what has been created—the organic transition of this into that will then be absent. So which alternative?

In any case, evolution must move forward and for that forward movement anyone of these could, rather should, happen. That is the point at which Savitri arrives when she reviews in her dream-consciousness the long march of evolution. This is what the old, the subconscient cosmic past has disclosed to her, even as the future has so far remained unrevealed. Because the vision is an extrapolation of the cosmic past, of the subconscient time, of the karmic unfoldment, these three alternatives get locked with the cosmic past, a past which cannot provide any definite clue to the dawning future. The forces of future do come into play but in the midst of the obdurate agents of the past there arise imponderables in the overall working.

But coupled with these alternatives there is also the imperative, that

Earth must transform herself and equal Heaven

Or Heaven descend into earth's mortal state.

That is the primordial Urge behind this creation. But, again, what is it that is going to wrap up the choice? Rationalist of the post-human destinies would insist on the first—the earth transforming into heaven. The second would be, like Cortez, discovering a new island in the far off Pacific that, spotting it, one has to simply sail to it. The third is Vishvamitra-like for Trishanku create a new world. Here Trishanku would remain Trishanku, dangling for ever between heaven and earth.

But in Sri Aurobindo’s yogic-spiritual philosophy what is envisaged is the working of transcendental powers in the earth-consciousness, in the earth-existence, in the earth-life, in the sky and the air and the fire and the water and in the earth-stuff itself, not only in its countless material forms but also in its precious soul, and in its open and progressive and spacious spirit. Earth is the chosen place, the “significant centre” of the universe from the point of view a divine manifestation, as if created to focus all effort on one point. So, not by abandoning it, which will be harshly suicidal, but by living in its creative essence and in its psyche can the true meaning of life, of the becoming itself be realised. That is the true patronization of the earth. We must fully recognise that there is something wonderful here in it, very meaningful also, that (Collected Poems, p. 524)

Earth has beatitudes warmer than heaven’s that are bare and undying,
Marvels of Time on the crest of the moments to infinity flying.

But there is a genuine difficulty vis-à-vis man as the mental being. About his present occupation in the world, and the urge that drives him in it, and what is expected of it to come out, Sri Aurobindo writes:

He seeks to know Matter in order to be master of the material environment, to know Life in order to be master of the vital existence, to know Mind in order to be master of the great obscure movement of mentality… he seeks to know himself in order to be master of himself, to know the world in order to be master of the world. This is the urge of Existence in him, the necessity of the Consciousness he is… To find the conditions under which this inner impulsion is satisfied is the problem man must strive always to resolve and to that he is compelled by the very nature of his own existence and by the Deity seated within him… Either man must fulfil himself by satisfying the Divine within him or he must produce out of himself a new and greater being who will be more capable of satisfying it. He must either himself become a divine humanity or give place to Superman. (The Life Divine, pp. 208-09)

The imperative is fully put: Man must either himself become a divine humanity or give place to Superman. Notwithstanding man’s limitations, the appearance of the divine humanity, the divine multitude, divyam janam as the Veda says, is the entire thrust present in the evolutionary movement. Behind it is the Will of the Unmanifest to manifest himself in various ways, manifest in the fine and elaborate multiplicity of existence, bahusyām prajāyeyeti, says the Upanishad. There has to be the “universal incarnation”. By whatever means it be, Superman has to arrive in this creation. It is in this context that we must view the possibilities of post-human destinies in which perhaps the professorial techno-capitalism of Luis Suarez-Villa or his protagonists has just a minuscule role. We make too much of our rational gains, but these form such a small bit in the totality that things get decided by something else.

It appears that, and there are sufficient hints in Savitri for such a belief, a creation of a new world was the important task the Siddha-Yogi was occupied with. Sri Aurobindo first willed, established, created by his Yoga-Tapasya, a new world in the Transcendent and the next move was to bring it down here, which indeed is the Mother’s work, of making it a part of this vast manifestation. By whatever means or process the new thing is to appear here there has to be a prototype of it in the Transcendent, the supporting creation up there. Then only can the new destinies dawn here, upon earth. Support from above alone can make something here possible. The Seed is there.

But the doors of these gleaming possibilities can open out only when the soul of man comes out to the front. To talk of a new and marvellous creation, or of transformation, of supramental manifestation without the discovery and emergence of the hidden psychic being will always prove unavailing. The embodied Guest must step out. He must respond to the call that wakes the leap of human mind. The Great who has come to this sorrowful and suffering world, one who accepts the yoke of grief and pain, faces the cruel wheel of circumstance, she the Daughter of Infinity as the daughter of Man must arise to her missioned task. The Eternal suffers in a human form. That is the deep anguish the incarnate bears. Savitri awakes in these human tribes and bears it.

“Savitri too awoke among these tribes”—that is what the text tells us. And the Mother also declared that she has been here since the beginning of the earth; every time there was a possibility of the manifestation of the divine Ray, she was there. That is the prehistoric beginning of the journey of the Soul of Savitri. Therefore, when the soul awakes, the entire cosmic past, tracing this prehistoric condition reveals to her the purpose of her taking this mortal birth. She comes here again and again to do her unfinished work. About this prehistoric past preserved in the memory of the earth’s subconscious, scribed in the Archives of Time, we may read Sri Aurobindo’s noting in the Record of Yoga. Here is a brief description pertaining to the appearance of man.

The animal proper is a lower type. Certain devas of the manasic plane in the Bhuvarloka descend in the higher type of animal. They are not mental beings proper, but only half-mental vital beings.  They live in packs, tribes etc with a communal existence. They are individual souls, but the individuality is less vigorous than the type soul. If they were not individual, they would not be able to incarnate in individual forms. The body is only the physical type of the soul.  The soul, if it were only a communal soul, would manifest in some complex body of which the conglomeration of the different parts would be the sole unity; say, a life like that of the human brain.  The animal develops the tribe life, the pack or clan life, the family life. He develops chitta, manas, the rudiments of reason. Then only man appears. 

It is here that first the embodied Guest remains unconcerned with the actualities present in this world of ours, a world now accepted by Savitri. It is here that he must awake to the purpose of his work, the work the Incarnate is to do.