The persistent touch of the transfiguring power does manage to stir up the stubborn black quietude. The result is beauty and wonder arrive on the scene to brighten up life. A gate of dreams with gold panel and opalescent hinge is fixed, and it opens a passage for the beyond to enter into this world of ours. There is a positive gain; in fact

 

Almost that day the epiphany was disclosed

Of which our thoughts and hopes are signal flares;

A lonely splendour from the invisible goal

Almost was flung on the opaque Inane.

 

The Greek epiphaneia is “appearance”, here a sudden manifestation of the divine possibilities in this creation arising from the darkness of the Inconscient. It is the breaking of the New Dawn heralding the Day of the Everlasting. She comes wearing a face of rapturous calm, happiness breaking on the purplish-violet horizon.

 

Once more a tread perturbed the vacant Vasts;

Infinity's centre, a Face of rapturous calm

Parted the eternal lids that open heaven;

A Form from far beatitudes seemed to near.

 

That form with a face of rapturous calm does pass through this gate with a high ambassadorial mission which also had to be carried out with caution and care. She comes as an ambassadress extraordinary and plenipotentiary with the highest diplomatic ranking representing transcendental realm. There was a certain degree of readiness, that she will be welcome here, and therefore makes an attempt to establish the possibilities of eternity in the process of evolving time. It is a mission that has yet to be carried out with sufficient prudence and watchfulness, as it is a work to be done in the thick of the adverse circumstance arising from the Inconscient beginnings. She is Usha youthful and full of Truth, ŗtambharā as the Veda says, also the possessor of ancient Wisdom, prajnā purāņi and therefore in her movement move the suns and the stars, and the things of the day and of the night start taking shape in its felicity. In the Secret of the Veda Sri Aurobindo describes the divine Dawn as follows:

 

She moves according to the path of the Truth and, as one that knows, she limits not the regions. … Dawn adheres to the path of the Truth and because she has this knowledge or perception she does not limit the infinity, the bṛhat, of which she is the illumination. That this is the true sense of the verse is proved beyond dispute, expressly, unmistakably, by a Rik of the fifth Mandala (V.80.1) which describes Usha dyutad-yāmānam bṛhatīm ṛtena ṛtāvarīm svar āvahantīm, "of a luminous movement, vast with the Truth, supreme in (or possessed of) the Truth, bringing with her Swar". We have the idea of the Vast, the idea of the Truth, the idea of the solar light of the world of Swar; and certainly all these notions are thus intimately and insistently associated with no mere physical Dawn! We may compare VII. 75.1, vyuṣā āvo divijā ṛtena, āviṣkṛṇvānā mahimānam āgāt, "Dawn born in heaven opens out things by the Truth, she comes manifesting the greatness". Again we have Dawn revealing all things by the power of the Truth and the result described as the manifestation of a certain Vastness.

 

This wonderful Dawn “is the leader not only of happy truths, but of our spiritual wealth and joy, bringer of the felicity which is reached by man or brought to him by the Truth, eṣā netrī rādhasaḥ sūnṛtānām.

 

Ambassadress twixt eternity and change,

The omniscient Goddess leaned across the breadths

That wrap the fated journeyings of the stars

And saw the spaces ready for her feet.

 

Once she half looked behind for her veiled sun,

Then, thoughtful, went to her immortal work.

 

Coming as does she from Eternity, hers is an immortal work, immortal work in the mortal world, on this mŗtyuloka. If there has to be manifestation of the progressive qualities they cannot suffer termination and all that negatively stands on the path has to disappear. Her coming is a sign and a symbol and a promise of that happening.

 

Earth felt the Imperishable's passage close:

The waking ear of Nature heard her steps

And wideness turned to her its limitless eye,

And, scattered on sealed depths, her luminous smile

Kindled to fire the silence of the worlds.

 

All grew a consecration and a rite.

 

Air was a vibrant link between earth and heaven;

The wide-winged hymn of a great priestly wind

Arose and failed upon the altar hills;

The high boughs prayed in a revealing sky. 

 

Here is the Vedic sacrifice, yajna, is in full progress. Sri Aurobindo writes: “The picture is that of conscious adoration offered by Nature and in that each element is conscious in its own way, the wind and its hymn, the hills, the trees. The wind is a great priest of this sacrifice of worship, his voice rises in a conscious hymn of aspiration, the hills offer themselves with the feeling of being an altar of the worship, the trees lift their high boughs towards heaven as the worshippers, silent figures of prayer, and the light of the sky into which their boughs rise reveals the Beyond towards which all aspire.”

Here where our half-lit ignorance skirts the gulfs

On the dumb bosom of the ambiguous earth,

Here where one knows not even the step in front

And Truth has her throne on the shadowy back of doubt,

On this anguished and precarious field of toil

Outspread beneath some large indifferent gaze,

Impartial witness to our joy and bale,

Our prostrate soil bore the awakening ray.

 

So the awakening ray makes an entry despite the dubious conditions prevailing here. Even the trivial and contentless things are turned into miracles. That’s something great indeed. And therefore there is a question also, a doubt: will it endure? Only a little the God-light can stay. That is the problem to be face, faced in the pragmatism of the operating conditions of this death-ruled transient and sorrowful world of ours.

 

Here too the vision and prophetic gleam

Lit into miracles common meaningless shapes.

 

But

 

Then the divine afflatus, spent, withdrew,

Unwanted, fading from the mortal's range.

How disappointing! We are not ready to receive the divine gifts. It is man's failure, and the problem becomes acuter, the problem of divine manifestation in the evolutionary world. Indeed, where has disppeared the human potential? Yet the problem has to be faced and solved, if necessary price for it paid.

 

(Savitri, pp.4-5)