Aswapati whose birth held a symbol and a sign for this mortal creation was concerned with its issue of life promoted not by death but by deathlessness. He came and did intense yajna-tapasya here, and in its splendid-golden fire carried the world’s desire to the supreme Giver of the Boons. The long spiritual quest was undertaken with the intention of resolving the mortality’s difficulty in a divine way. He had the native, the inborn conviction that, thus alone could there be genuine progress here, evolutionary progress from light to more light, the higher powers of the spirit entering into it. In his hard sustained and difficult climbing of the world stairs, world above wonderful world, he has presently arrived at the top of the cosmic manifestation. He is in possession of the greater knowledge, the supramental in its transcendental dynamism which must enter into the soul of the earth and its take charge.

Now as an aspect of a great decisive occult-yogic step, Aswapati is stepping into the impenetrable luminous blank in which even the world’s yearning he was carrying with him vanishes. What he sees in that luminous blank, the brilliant Void, is a potent universe without galaxies, without streams, mountains, beasts or birds or men, all withheld in its utter formlessness, in that which can become manifest, epiphanic. Behind Sachchidānanda stood the quiescent, and what remained was nothing but the Nirvana of the Absolute, the austere apocalyptic alone, Nirvana beyond Nirvana of the Manifest. The cosmic and even the transcendental have disappeared from sight. Yet he must know that one power alone whose enigma gives meaning and contents to all these thousand things, manifest and unmanifest, phenomenal and eternal. In the process, everything is abolished, and there stands only the forceful positive, the fire that gives fire to these countless fires. In it his spirit’s will pursues the unknowable.

In such a tremendous state of experience, Aswapati sees that it was the immortal death who worked all along, worked with the heart of love; he witnesses that, after all, ignorance was a bright page in the book entitled Om Chidrūpiņī Paramā, her name, the supreme embodied as the executive Consciousness-Force. In it the sons of divinity hymned aloud her glories, and offered to her onyxes and diamonds, and came epic conquests of nobility, and real-ideas of distinction to make these worlds their aspects

But, first in that bright sacrifice, in that tremendous holocaust of the spirit, Aswapati must offer to the great divine the entire occult past of the earth, offer it as an oblation of the sacrifice, āhutī, the past that yet persisted to live, the past including that of Nature and of the Gods. Here was the beginningless beginning, and here was the endless end, and here was the interminable unfoldment of life and joy and wisdom and love and beauty; here was the unmoved mover moving all that is and bringing out all that is possible in movement. Here flamed his will in the trance of luminous sleep, and here was formed the world-celebrating truth, immortal even in things material.

In it a new creation was born, in the House of the Spirit. He brought it out in it, established it in it. It is this new creation that must be brought down here, upon the mortal earth. In it is the fulfilment of the world’s desire. Aswapati’s task becomes now well-focused. He knows that it is Chidrūpiņī Paramā, the divine Consciousness-Force who alone can do it, and that she must take the mortal birth.