The single Call, the uncompanioned Power,

Drew back into some far-off secret world

The hue and marvel of the supernal beam:

She looked no more on our mortality.

The excess of beauty natural to God-kind

Could not uphold its claim on time-born eyes;

Too mystic-real for space-tenancy

Her body of glory was expunged from heaven:

The rarity and wonder lived no more. 

There was the common light of earthly day.

Affranchised from the respite of fatigue

Once more the rumour of the speed of Life

Pursued the cycles of her blinded quest.

All sprang to their unvarying daily acts;

The thousand peoples of the soil and tree

Obeyed the unforeseeing instant's urge,

And, leader here with his uncertain mind,

Alone who stares at the future's covered face,

Man lifted up the burden of his fate.

In the wake of many wide-shining Dawns of the Veda (11:123) the result is, the rarity and wonder preferred to go back to the place where from she had come. “She looked no more on our mortality.” Can there be anything more painful than that? But we were not ready, and blame we must ourselves. The groundwork had to be prepared. More than that, he imperative was to provide a support for her presence here, the spiritual ādhāra. Aswapati had to come and do the qualifying yoga-tapasya that the shining Dawn of the everlasting Day comes to stay, comes to remove the indignity of the mortal fate.

In The Mother after describing the great four powers of the supreme Consciousness-Force operating here in the cosmos, Sri Aurobindo writes the following:

There are other great Personalities of the Divine Mother, but they were more difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit. There are among them Presences indispensable for the supramental realisation,—most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of the supramental spirit and lowest abysses of Matter, the Ananda that holds the key of a wonderful divine Life and even now supports from its secrecies the work of all the other Powers of the universe. But human nature bounded, egoistic and obscure is inapt to receive these great Presences or to support their mighty action. Only when the Four have founded their harmony and freedom of movement in the transformed mind and life and body, can those other rarer Powers manifest in the earth movement and the supramental action becomes possible. For when her Personalities are all gathered in her and manifested and their separate working has been turned into a harmonious unity and they rise in her to the supramental godheads, then is the Mother revealed as the supramental Mahashakti and brings pouring down her luminous transcendences from their ineffable ether. Then can human nature change because all the elemental lines of the supramental Truth-consciousness and Truth-force are strung together and the harp of life is fitted for the rhythms of the Eternal.

If you desire this transformation, put yourself in the hands of the Mother and her Powers without cavil or resistance and let her do unhindered her work within you. Three things you must have,—consciousness, plasticity and unreserved surrender. For you must be conscious in your mind and soul and heart and life and the very cells of your body, aware of the Mother and her Powers and their working; for although she can and does work in you even in your obscurity and your unconscious parts and moments, it is not the same thing as when you are in an awakened and living communion with her. All your nature must be plastic to her touch,—not questioning as the self-sufficient ignorant mind questions and doubts and disputes and is the enemy of its enlightenment and change; not insisting on its own movements as the vital in the man insists and persistently opposes its refractory desires and ill-will to every divine influence; not obstructing and entrenched in incapacity, inertia and tamas as man's physical consciousness obstructs and clinging to the pleasure in smallness and darkness cries out against each touch that disturbs it soulless routine or it dull sloth or its torpid slumber. The unreserved surrender of your inner and outer being will bring this plasticity into all the parts of your nature; consciousness will awaken everywhere in you by constant openness to the Wisdom and Light, the Force, the Harmony and Beauty, the Perfection that come flowing down from above. Even the body will awake and unite at last its consciousness subliminal no longer to the supramental superconscious Force, feel all her powers permeating from above and below and around it and thrill to a supreme Love and Ananda.

But be on your guard and do not try to understand and judge the Divine Mother by your little earthly mind that loves to subject even the things that are beyond it to its own norms and standards, its narrow reasonings and erring impressions, its bottomless aggressive ignorance and its petty self-confident knowledge. The human mind shut in the prison of its half-lit obscurity cannot follow the many-sided freedom of the steps of the Divine Shakti. The rapidity and complexity of her vision and action outrun its stumbling comprehension; the measures of her movement are not its measures. Bewildered by the swift alteration of her many different personalities, her making of rhythms and her breaking of rhythms, her accelerations of speed and her retardations, her varied ways of dealing with the problem, of one and anther, her taking up and dropping now of this line and now of that one and her gathering of them together, it will not recognise the way of the Supreme Power when it is circling and sweeping upwards through the maze of the Ignorance to a supernal Light. Open rather your soul to her and be content to feel her with the psychic nature and see her with the psychic vision that alone make a straight response to the Truth. Then the Mother herself will enlighten by their psychic elements your mind and heart and life and physical consciousness and reveal to them too her ways and her nature.

Avoid also the error of the ignorant mind's demand on the Divine Power to act always according to our crude surface notions of omniscience and omnipotence. For our mind clamours to be impressed at every turn by miraculous power and easy success and dazzling splendour; otherwise it cannot believe that there is the Divine. The Mother is dealing with the Ignorance in the fields of the Ignorance; she has descended there and is not all above. Partly she unveils her knowledge and her power, often holds them back from her instruments and personalities and follows that she may transform them the way of the seeking mind, the way of the aspiring psychic, the way of the battling vital, the way of the imprisoned and suffering physical nature. There are conditions that have been laid down by a Supreme Will, there are many tangled knots that have to be loosened and cannot be cut abruptly asunder. The Asura and Rakshasa hold this evolving earthly nature and have to be met and conquered on their own terms in their own long-conquered fief and province; the human in us has to be led and prepared to transcend its limits and is too weak and obscure to be lifted up suddenly to a form far beyond it. The Divine Consciousness and Force are there and do at each moment the thing that is needed in the conditions of the labour, take always the step that is decreed and shape in the midst of imperfection the perfection that is to come. But only when the supermind has descended in you she can deal directly as the supramental Shakti with supramental natures. If you follow your mind, it will not recognise the Mother even when she is manifest before you. Follow your soul and not your mind, your soul that answers to the Truth, not your mind that leaps at appearances; trust the Divine Power and she will free the godlike elements in you and shape all into an expression of Divine Nature.

The supramental change is the thing decreed and inevitable in the evolution of the earth-consciousness; for its upward ascent is not ended and mind is not its last summit. But the change may arrive, take form and endure, there is needed the call from below with a will to recognise and not deny the Light when it comes, and there is needed the sanction of the Supreme from above. The power that mediates between the sanction and the call is the presence and power of the Divine Mother. The Mother's power and not any human endeavour and tapasya can alone rend the lid and tear the covering and shape the vessel and bring down into this world of obscurity and falsehood and death and suffering Truth and Light and Life divine and the immortal's Ananda.

The supramental change is a thing decreed and inevitable. It was yogically decreed by Sri Aurobindo and the inevitability worked out occultly by the Mother.

During the last ten years or so of his life the work of physical transformation was moving with a rapid pace, with an unimaginable speed. The supramental had entered in the very physical of Sri Aurobindo and the next step was to make it universal. About the same time,  in 1946, the Mother of Love, prémamayi mātā, came down upon the earth. But she found that things were not yet ready for her to stay. She wanted to go back, and the rarity and wonder lived no more.

That was an extremely serious matter and something yogically drastic had to be done. The decision was to fix the supramental in the physical permanently. Sri Aurobindo did it and left his body on Tuesday 5 December 1950 at 1.26 am. He did it in “Death’s tremendous hour”; in it he attempted all and achieved all. Within six years of this wonderful body-yajna, the Sacrifice of the Physical, glowing in the splendour of the Divine, the supramental manifestation and the birth of the new world took place on Wednesday  29 February 1956, in the evening. What was decreed and inevitable had been accomplished.

That indeed is the marvellous Story of Savitri.

(Savitri, pp. 5-6)