The inward urge which the earth nurses seeks, through all these uncertainties, pure perfection that cannot be marred by nature. There shall be the breathing presence of the Godhead in the sculpted stone, and faith shall survive defeat, and love will never know death. She gets rare intimations, and truth looks out through her dreams and musings, and a vision meets her of supernal Powers. Her need is a Mind unvisited by illusions, and a Will that expresses soul’s deity, and a Strength that stumbles not because of speed, and a Joy that is not accompanied by sorrow. These are her yearnings and she feels destined to have them. What Heaven has that she claims as her right also. And “just is her claim and all-witnessing Gods approve it.”

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Grey shadows of incertitude and doubt chase us wherever we go, and there is the odd creepy mystery of the dark Inconscience. However, like a small steady lamp there burns hope to lead us through the despairing night. There is a friendly candle to take away the fright from the big room where sleeps the lonely child. And comes sleep, and start singing all the dreams. An aspiration uplifts its lonely tongue of conscious fire.

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Because the supramental light and power are present in the Night’s profound there is the flame of hope that can rise to the supramental light and power in the spirit’s Day. There is aspiration, there is the sprouting of the seed of human greatness. Mortality can hold the immortal fire in its soul and in its body. That is the realizable assurance.

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I am he who makes! I am he who makes! I am the first-born of the Law; before the gods were, I am, yea, at the very heart of immortality. He who gives me, verily, he preserves me; for I being food, eat him that eats. I have conquered the whole world and possessed it, my light is as the sun in its glory." Thus he sings, who has the knowledge.

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The glorification of Chance and Necessity in the biological processes may be an aspect of pragmatism and not of truth, an aspect of contingency, of empirical formulation and not necessarily something based on fundamental knowledge of things. To think of the appearance of life due to random chemical happenings, of the chance collision of particles of nucleic acid in the “prebiotic soup” could be a comforting thought for the mind to hang upon something graspable for understanding the bio-material world. The question of will is far beyond it, that cannot emerge from the prebiotic soup.

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The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.

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What we see in the four examples taken from the current passage is the sound modulation in varying degrees in different contexts, what we hear are the harmonics, lower and higher, in the richness that belongs to the overhead Silence itself. There is more of overhead in them than the inner-psychic, more of mystic-spiritual than the intimate-lyrical, more of the Vedantic than the Occult.

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Peace-Force-Knowledge makes the arrival of a greater Personality possible. In it our smallness dies and our sense of details, of attending fine points, particulars, paying attention to etiquettes, all these lose their importance. We become a part of that greater Personality whose sweeps are wide and sublime. When we awake to the inner sense of things there are two aspects associated with this widening and deepening. One is the lighting of the inner lamps and the other keeping the fond cherished out of the house. But who are these fond cherished guests? If we go by the conventional description, these are the six enemies of the aspirant soul what are called şadripus. They are lust, covetousness, anger, self-importance or vanity, attachment, and jealousy. They have to be reined in, if not transformed.

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There are two sides of the phenomenon of Avatarhood, the Divine Consciousness and the instrumental personality. The Divine Consciousness is omnipotent but it has put forth the instrumental personality in Nature under the conditions of Nature and it uses it according to the rules of the game—though also sometimes to change the rules of the game. If Avatarhood is only a flashing miracle, then I have no use for it. If it is a coherent part of the arrangement of the omnipotent Divine in Nature, then I can understand and accept it.

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In the integrality of carrying the Cross and the Victory is a double movement aimed at integral transformation which embraces the Tantric and the Vedantic realizations. In them is the ascending and descending movement which implies the transformation, means a new creation on earth, “a bringing in of the ultimate powers which would reverse the conditions here, in as much as that would produce a creation raised into the full flood of spiritual and supramental light in place of one emerging into a half-light of mind out of a darkness of material inconscience.” That is the secret knowledge Aswapati is receiving.

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Both substance and expression come from a plenary source with the truth-light and effecting dynamism bearing the aspects of satyam and ŗtam. There are several revealing suggestions joining together in the fusing fire of the word which is exquisite and excellent. Thus, if “Still regions of imperishable Light” is quietly spiritual, “All-seeing eagle-peaks of silent Power” mystic and sublimely elevating, “And moon-flame oceans of swift fathomless Bliss”, dense and luminous and occult, we have the vastness of the sheer spiritual in the last line, “And calm immensities of spirit Space”. This is a rare combination of several sources coming in one description. That is the greatness of the art of Savitri, that is the greatness of the power of inspiration behind Savitri. In the phrase “moon-flame oceans of swift fathomless Bliss” there is the supreme utterance of what may be called spiritual surrealism.

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Whatever is the psychic, is psychised, it is that which is preserved from life to life. But much of it remains concealed from us, from our thin outer surface view of things; our exterior consciousness is unable to receive intimations that would come from the deeper entity seated within us, doors turned outward as the Upanishad would say. Yet at times something happens, unexpectedly something opens out even without our immediate knowledge, without our being aware of it.

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The secret knowledge Aswapati is going to receive is in the context of the heaven-climbing soul of the earth, that heaven may descend in it and bring growing-widening completion to it, bring marvels of fulfilment in possibilities of the spirit. The uplook of expectation and optimism is towards the far gleam of eternal Light, it illumining the varied movements of time, they entering into them. This world is a beginning and a base, this world is a foundation for things to come. If life and mind have already arrived in this material creation then the power of truth must bring to them the realities that are waiting to express themselves in them. The truth born in ignorance must give to ignorance its truth.

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“What now we see is a shadow of what must come.” That is the promise—because that indeed is the reality. The supramental light in its transcendental realm does not cast shadow, it cannot, but when in its conceptive-creative dynamism it enters into the working of cosmic manifestation it, by the endless process of self-limitation, begins to cast shadow which becomes thicker and thicker as it descends more and more into the deep involutionary Inconscience.

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With the release of the soul he drew energies that transmute an age, that even his dreams could become realities. With this soul’s release there was nothing Aswapati wished to gain for himself, for he wanted nothing for himself: he has already achieved everything for himself as n individual. The siddhi or attainment or perfection of the individual is already complete. But this soul’s release is incomplete in the absence of the spirit’s freedom and its greatness to assert in a million ways in this creation. It is the spirit that links him to the universe and therefore he cannot but attend to the issue present in it. That is why he is looking towards greater heights. High spiritual attainments are for climbing yet greater heights.

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El Dorado is generally taken as a land of fabulous wealth but Sri Aurobindo uses it as a bright metaphor describing a reality which does exist elsewhere and which must appear here on earth in all its reality. And there are dream-cities with the majestic sun-temples built for the dwelling of the mighty powers, built in the Paradise of the Spirit. These are not mere mythical or free imaginations, but have a concrete truthfulness waiting for the birth in this terrestrial manifestation.

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"The Absolute, the Perfect, the Alone" has called cut his silent power from within himself and has entered into Space and Time and become many. He has taken up this mask of imperfection so that ultimately man may rise to the divine nature. Transformation of nature becomes possible because of the presence of the Divine behind the human. As the Divine accepts man's nature with all its imperfections, so is it possible for man to put on the divine nature. In fact, that is the inevitable destiny intended of man. For we are children of God and must become like Him. The key to this divine becoming is hidden, "...and by the Inconscient kept". The identification with Nature is complete in the beginning and continues as long as the Puruşa does not succeed in establishing a witness-consciousness. It is with this attainment of the Puruşa-consciousness as the witness that the liberation of the human consciousness can begin.

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We are here to discover, to know and to live, and we can bear the horror with the certitude that the Light, the Knowledge and the Purpose will be one day manifested. With patience and firmness and quiet assurance we must go on, we must endure and we must realise.

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Only those who can communicate with the Powers and what they intend to do can prepare not only themselves but those around them to deal with the forthcoming events.

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The possibility of knowing in advance and seeing things all over the world is indeed in man, but very few care even to discover it and still less to take the trouble to develop and cultivate the capacity. It is only by withdrawing into the depths of the being, by giving more importance to the intuitive capacity, that we can be free from the prison in which our consciousness is shut up.

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