Collected Works of Nolini Kanta Gupta - Vol. 4

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SAVITRI, the poem, the word of Sri Aurobindo is the cosmic Answer to the cosmic Question. And Savitri, the person, the Godhead, the Divine Woman is the Divine's response to the human aspiration.

The world is a great question mark. It is a riddle, eternal and ever-recurring. Man has faced the riddle and sought to arrive at a solution since he has been given a mind to seek and interrogate.

What is this universe? From where has it come? Whither is it going? What is the purpose of it all? Why is man here? What is the object of his existence?

Such is the mode of human aspiration. And Ashwapati in his quest begins to explore the world and see what it is, the way it is built up. He observes it rising tier upon tier, level upon level of consciousness. He mounts these stairs, takes cognisance of the modes and functions of each and passes on enriched by the experiences that each contributes to his developing con­sciousness. The ascent he finds is from ignorance to knowledge. The human being starts from the darkest bed of ignorance, the solid basis of rock as it were, the body, the material exis­tence. Ignorance here is absolute inconscience. Out of the total absence of consciousness, the being begins to awake and rise to a gradually developing – widening, deepening and heightening – consciousness. That is how Ashwapati advances, ascends from a purely bodily life and consciousness, to the next rung of the ladder, the first appearance and expression of life-force, the vital consciousness – energies and forms of the small lower vital. He moves on, moves upward, there is a growing light in

And mixed with the obscurity; ignorance begins to shed its hard and dark coatings one and gives place to directed and motivated energies. He meets beings and creatures appro­priate to those levels crawling and stirring and climbing, moved by the laws governing the respective regions. In this way Ashwapati passes on into the higher vital, into the border of the mental.

Ashwapati now observes with a clear vividness that all these worlds and the beings and forces that inhabit them are stricken as it were with a bar sinister branded upon their bodies. In spite of an inherent urge of ascension the way is not a straight road but devious and crooked breaking into by-lanes and blind alleys. There is a great corruption and perversion of natural movements towards Truth: falsehoods and pretensions, arrogance of blindness reign here in various degrees. Ashwapati sought to know the wherefore of it all. So he goes behind, dives down and comes into a region that seems to be the source and basis of all ignorance and obscurity and falsehood. He comes into the very heart of the Night, the abyss of consciousness. He meets there the Mother of Evil and the sons of darkness. He stands before

. . the gate of the false Infinite,

An eternity of disastrous absolutes ¹

Here are the forces that pull down and lure away to perdition all that man's aspirations and the world's urge seek to express and build of Divine things. It is the world in which the forces of the original inconscience find their primitive play. They are dark and dangerous: they prey upon earth's creatures who are not content with being vassals of darkness but try to move to the Light.

Dangerous is this passage for the celestial aspirant:

Where the red Wolf waits by the fordless stream

And Death's black eagles scream to the precipice. .²

He must be absolutely vigilant, absolutely on his guard, absolutely sincere.

¹ Sri Aurobindo: Savitri, Book II: Canto 8: p. 250. .

² Ibid: Book II: Canto 8: p. 260.

Here must the traveller of the upward way­ –

For daring Hell's kingdoms winds the heavenly route­ –

Pause or pass slowly through that perilous space,

A prayer upon his lips and the great Name.¹

But there is no escape. The divine traveller has to pass through this region. For it lies athwart his path to the goal. Not only so, it is necessary to go through this Night. For Ashwapati

Knew death for a cellar of the house of life,

In destruction felt creation's hasty pace,

Knew loss as the price of a celestial gain

And hell as a short cut to heaven's gates.²

Ashwapati now passes into the higher luminous regions. He enters regions of larger breath and wider movement – the higher vital and then into the yet more luminous region of the higher mind. He reaches the heavens where immortal sages and the divinities and the gods themselves dwell. Even these Ashwapati finds to be only partial truths, various aspects, true but limited, of the One Reality beyond. Thus he leaves all behind and reaches into the single sole Reality, the transcen­dental Truth of things, the status vast and infinite and eternal, immutable existence and consciousness and bliss.

A Vastness brooded free from sense of Space,

An Everlastingness cut off from Time. .

"A stillness absolute, incommunicable. .³

Here seems to be the end of the quest, and one would fain stay there ever and ever in that status

. . occult, impenetrable,­–

Infinite, eternal, unthinkable, alone.4

Ashwapati was perhaps about to be lured into that Bliss but

1 Ibid: Book II: Canto 7: p. 238.

2 Op. tit. Book II: Canto 8: p. 262.

3 Op. tit. Book III: Cantos 1-2: pp. 349; 351.

4 Op. tit. Book III: Canto 1: p. 350.

suddenly a doubt enters into him – there is a hesitation, a questioning; he hears a voice:

The ego is dead; we are free from being and care,

We have done with birth and death and work and fate.

O soul, it is too early to rejoice!

Thou hast reached the boundless silence of the Self,

Thou hast leaped into a glad divine abyss;

But where hast thou thrown self's mission and self's power?

On what dead bank on the Eternal's road? ¹

Ashwapati veers round. A new perception, a new conscious­ness begins to open within him. A new urge moves him. He has to start on a new journey, a new quest and achievement. The world exists neither as a Truth nor as an illusion in itself. It exists in and through the Mother of the worlds. There is a motive in its existence and it is her will that is being worked out in that existence. The world moves for the fulfilment of a purpose that is being evolved through earth-life and human­ - life. The ignorant incomplete human life upon earth is not the be-all and end-all of the life here. That life has to evolve into a life of light and love and joy perfect here below. Nature as it is now willl be transmuted into a new pure and radiant substance. Ashwapati is filled with this new urge and inspiredby this new vision. He sees and understands now the truth of his life, the goal that has to be achieved, the great dream that has to be realised here upon earth in and through matter. He sees how nature has been labouring ceaselessly and tirelessly through aeons through eternity onward. He is now almost impatient to see the consummation here and now. The divine Voice however shows him the wisdom of working patiently, hastening slowly. The Voice admonishes him:

I ask thee not to merge thy heart of flame

In the Immobile's wide uncaring bliss. .

Thy soul was born to share the laden Force;

Obey thy nature and fulfil thy fate:

Accept the difficulty and godlike toil,

¹Op. tit. Book III: Canto 2: p. 351.

For the slow-paced omniscient purpose live. .

All things shall change in God's transfiguring hour.¹

But the human flame once kindled is hard to put down. It seeks an immediate result. It does not understand the fullness of time. So Ashwapati cries out:

Heavy and long are the years our labour counts

And still the seals are firm upon man's soul,

And weary is the ancient Mother's heart.

Linger not long with thy transmuting hand

Pressed vainly on one golden bar of Time. .

Let a great word be spoken from the heights

And one great act unlock the doors of Fate."²

This great cry of the human soul moved the Divine Mother and she granted at last its prayer. She answered by bestowing of her motherly comfort on the yearning thirsty soul:

0 strong forerunner, I have heard thy cry.

One shall descend and break the iron Law. .

A seed shall be sown in Death's tremendous hour,

A branch of heaven transplant to human soil;

Nature shall overleap her mortal step;

Fate shall be changed by an unchanging will.³

And She herself came down upon earth as Ashwapati's daughter to undertake the human labour and accomplish the Divine work.

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The Divine Mother is upon earth as a human creature. She is to change the mortal earth into an immortal paradise. Earth at present is a bundle of material inconscience. The Supreme Consciousness has manifested itself as supreme unconsciousness.

¹Op. cit. Book III: Canto 4: pp. 380; 386.

²Op. cit. Book III: Canto 4: pp. 390-391.

³Op. cit. Book III: Canto 4: pp. 391-392.

The Divine has lost itself in pulverising itself, scattering itself abroad. Immortality is thus entombed here below in death. The task of the incarnate Supreme Consciousness is to revive the death-bound divinity, to free the human consciousness in its earthly life from the obscurity of the material unconsciousness, re-install it in its original radiant status of the Divine Con­sciousness.

Such is Savitri's mission. This mission has two sessions or periods. The first, that of preparation; the second, that of fulfilment. Savitri, the human embodiment was given only twelve months out of her earthly life and in that short space of time she had to do all the preparation. She knew her work from her very birth, she was conscious of her nature and the mission she was entrusted with. Now she is facing the crisis. Death is there standing in front. What is to be done, how is she to proceed? She was told she is to conquer Death, she is to establish immortal life upon mortal earth. The Divine Voice rings out:

Arise, soul, and vanquish Time and Death.¹

Yes, she is ready to do it, but not for herself, but for her Love, the being who was the life of her life. Savitri is the Divine Consciousness but here in the mortal body' she is clothed in the human consciousness; it is the human consciousness that she is to lead upward and beyond and it is in and through the human consciousness that the Divine Realisation has to be express and established. The human Savitri declares: If Death is conquered, it is for the sake of Satya van living eternally with her. She seems to say: What I wish to see is the living Satyavan and I united with him for ever. I do not need an earthly life without him; with him I prefer to be in another world if necessary away from the obscurity and turmoil of this earth here.

My strength is taken from me and given to Death,

Why should I lift my hands to the shut heavens. .

Why should I strive with earth's unyielding laws

Or stave off death's inevitable hour?

¹ Op cit. Book VII: Canto 2: p. 539.

This surely is best to pactise with my fate

And follow close behind my lover's step

And pass through night from twilight to the sun. .¹

But a thunderous voice descends from above shaking Savitri to the very basis of her existence.

“And what shall thy soul say when it wakes and knows

The work was left undone for which it came?"²

Thus a crisis very similar to that which Ashwapati had to face now confronts Savitri also. Both of them were at the crossroads away from the earth in the pure delights of the heavens or in the world labouring on earth's soil. Savitri's soul was now revealed to her in its fullness. She viewed the mighty destiny for which she had come down and the great work she had to achieve here upon earth, not any personal or individual human satisfaction or achievement but a cosmic fulfilment, a global human realisation. The godhead in Savitri is now fully awake, established in its plenitude – the Divinity incarnate in the human frame. All the godheads, all the goddess-emanations now entered into her and moulded the totality of her mighty stature.

Here begins then the second stage of her mission,– her work and achievement, the conquest of Death. Only the Divine human being can conquer Death. Savitri follows Death step by step revealing gradually the mystery of death, his personality and his true mission, although the dark God thinks that it is he who is taking away Satyavan and Savitri along with him, to his own home, his black annihilation. For Death is that in its first appearance, it is utter destruction, nothing-ness, non-existence. So the mighty Godhead declares in an imperious tone to the mortal woman Savitri:

This is my silent dark immensity,

This is the home of everlasting Night,

This is the secrecy of Nothingness

Entombing the vanity of life's desires. .

Hopest thou still always to last and love?³

¹ Op. tit. Book VII: Canto 2: p. 539. .

² Op. cit. Book VII: Canto 2: p. 540.

³ Op. cit. Book IX: Canto 2: p. 661.

Indeed Death is not merely a destruction of the body, it is in reality nothingness, non-being. The moment being, exis­tence, reality manifested itself, established itself as a material fact, simultaneously there came out and stood against it, its opposite non-being, non-existence, non-reality; against an everlasting 'yes' there was posited an everlasting 'no'. And in fact, this everlasting No proves to be a greater effective reality, it has wound itself around every constituent atom of the universe. That is what has expressed itself in the material domain as the irreversible degradation of energy and in the mortal world it is denial and doubt and falsehood – it is that which brings about failure in life, and frustration, misery and grief. But then Savitri's vision penetrated beyond and she saw, Death is a way of achieving the end more swiftly and more completely. The negation is an apparent obstacle in order to increase, to purify and intensify the speed of the process by which the world and humanity is being remodelled and re­created. This terrible Godhead pursues the human endeavour till the end; until he finds that nothing more is to be done; then his mission too is fulfilled.¹ So a last cry, the cry of a desperate dying Death, pierces the universe and throws the final challenge to Savitri:

0 human claimant to immortality,

Reveal thy power, lay bare thy spirit's force,

Then will I give back to thee Satyavan.

Or if the Mighty Mother is with thee,

Show me her face that I may worship her;

Let deathless eyes look into the eyes of Death. .²

Death's desire, his prayer too is fulfilled. He faces Savitri but this is not the Savitri against whom he fought. Whose is this voice?

¹ We are reminded here of a parallelism in Goethe's conception of the role of Satan (the Negative Principle) in human affairs. Satan is not merely a destroying devil, he is a constructive angel. For it is he

Who must goad and tease

And toil to serve creation.

whenever

Man's efforts sink below his proper level.

² Op. cit. Book X: Canto 4: p. 745.

I hail thee almighty and victorious Death,

Thou grandiose Darkness of the Infinite. .

I have given thee thy awful shape of dread

And thy sharp sword of terror and grief and pain

To force the soul of man to struggle for light. .¹

What happens thereafter is something strange and tre­mendous and miraculous. Light flashed all around, a leaping tongue of fire spread out and the dark form of Death was burnt-not to ashes but to blazing sparks of light:

His body was eaten by light, his spirit devoured. ²

Thus Death came to his death – not to death in reality but to a new incarnation. Death returned to his

original divine Reality, an emanation of the Divine Mother.

A secret splendour rose revealed to sight

Where once the vast embodied Void had stood.

Night the dim mask had grown a wonderful face.³

In that domain of pure transcendent light stood face to face the human Savitri and the transformed Satyavan.

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SAVITRI has entered into the deathless luminous world where there is only faultless beauty, stainless delight and an un­measured self-gathered strength. Savitri heard the melodious voice of the Divine:

You have now left earth's miseries and its impossible con­ditions, you have reached the domain of unalloyed felicity and you need not go back to the old turbulent life: dwell here both of you and enjoy eternal bliss.

But Savitri answered firm and moveless:

I climb not to thy everlasting Day,

Even as I have shunned thy eternal Night. .

¹ Op. cit. Book X: Canto 4: p. 747.

² Op. cit. Book XI: Canto I: p. 762. .

³ Op. cit. Book X: Canto 4: p. 749

Earth is the chosen place of mightiest souls;

Earth is the heroic spirit's battlefield. .

Thy servitudes on earth are greater, king,

Than all the glorious liberties of heaven.¹

Once more Savitri, even like Ashwapati, has to make a choice between two destinies, two soul-movements – although the choice is already made even before it is offered to her. Ashwapati had to abandon, we know, the silent immutable transcendent status of pure light in order to bathe in this lower earthly light. Savitri too as the prototype of human conscious­ness chose and turned to this light of the earth.

The Rishi of the Upanishad declared: they who worship only

Ignorance enter into darkness, but they who worship knowledge alone enter into a still darker darkness. This world of absolute light which Savitri names 'everlasting day' is what the Upanishadic Rishi sees and describes as the golden lid upon the face of the Sun. The Sun is the complete integral light of the Truth in its fullness. The golden covering has to be removed if one is to see the Sun itself-to live the integral life, one has to possess the integral truth.

So it is that Savitri comes down upon earth and standing upon its welcoming soil speaks to Satyavan as though consoling him for having abandoned their own abode in heaven to dwell among mortal men:

Heaven's touch fulfils but cancels not our earth. .

Still am I she who came to thee mid the murmur

Of sunlit leaves upon this forest verge. .

All that I was before, I am to thee still. .²

Voicing Satyavan's thought and feeling, all humanity, the whole world in joy and gratefulness, utters this mantra of thanksgiving:

If this is she of whom. the world has heard,

Wonder no more at any happy change.³

¹ Op. cit. Book Xl: Canto I: p. 770.

² Op. cit. Book XII: Canto: p. 808. .

³ Book XII: p. 812.

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IN her Prayers and Meditations the Mother says:

Comme l' homme n' a pas voulu du repas que j' avais préparé avec tant d' amour et de soin, alors j' ai invite le Dieu à le prendre.

Et mon Dieu, Tu as accepté mon invitation et Tu es venu T' asseoir à ma table,. et en change de ma pauvre et humble offrande Tu m' as octroyé la finale libération.¹

What is this banquet that she prepared for man and which man refused? It is nothing else than the Life Divine here below -the life of the Gods enjoying immortality, full of the supreme light and power, love and delight. Man refused because for him it is something too high, too great. Being a creature earth­bound and of small dimensions he can seize and appreciate only small things, little specks of a material world. He refused, first of all, because of his ignorance, he does not know, nor is he capable of conceiving that there are such things as immortal life, divinity, unobscured light, griefless love, or a radiant, tranquil, invisible energy. He does not know and yet he is arrogant, arrogant in his little knowledge, his petty power, in his blind self-sufficiency. Furthermore, besides ignorance and arrogance there is an element of revolt in him, for in his half ­wakefulness with his rudimentary consciousness, if ever he came in contact with something that is above and beyond him, if a shadow of another world happens to cross his threshold, he is not at peace, does not want to recognise but denies and even curses it.

The Divine Mother brings solace and salvation. For the Grace it is such a small and easy thing, it is a wonder how even such a simple, natural, inconspicuous thing could be refused by anybody.

If man finds no use for the gift she has brought down for him, naturally she will take it back and return it to Him to whom it belongs, for all things belong to the Supreme Lord,

¹ "Since the man refused the meal I had prepared with so much love and care, I invoked the God to take it.

My God, Thou hast accepted my invitation, Thou hast come to sit at my table, and in exchange for my poor and humble offering Thou hast granted to me the last liberation."

even She belongs to Him, as She is one with Him. The Gita says: there is nothing else than the Brahman in the creation – ­the doer, the doing and the deed, all are essentially He. In the sacrifice that is this moving, acting universe, the offerer, the offering and the offered, each and every element is the Brahman – brahmarpanam brahma havib.

This gesture of the Divine Mother teaches us also what should be the approach and attitude of human beings in all their activities. In all our movements we should always remem­ber Him, refer to Him, consider that in the last analysis each and every movement comes from Him and we must always offer them to Him, return them to the/ parent-source from where they come, therein lies freedom, the divine detachment which the individual must possess always in order to be one with Him, feel one's identity with Him.

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MAN'S refusal of the Divine Grace has been depicted very beautifully and graphically in a perfect dramatic form by Sri Aurobindo in Savitri. The refusal comes one by one from the three constituent parts of the human being. First of all man is a material being, a bodily creature, as such he is a being of ignorance and misery, of brutish blindness. He does not know that there is something other than his present state of misfortune and dark fate. He is not even aware that there may be any­thing higher or nobler than the ugliness he is steeped in. He lives on earth-life with an earth-consciousness, moves mechani­cally and helplessly through vicissitudes over which he has no control. Even so the material life is not a mere despicable thing; behind its darkness, behind its sadness, behind all its infirmities, the Divine Mother is there upholding it and infusing into it her grace and beauty. Indeed, she is one with this world of sorrows, she has in effect become it in her infinite pity and love so that this material body of hers may become conscious of its divine substance and manifest her true form. But the human being individualised and separated in egoistic conscious­ness has lost the sense of its inner reality and is vocal only in regard to its outward formulation. It is natural for physical man

therefore to reject and deny the physical Godhead in him, he even curses it and wants to continue as he is. He yells therefore in ignorance and anguish:

I am the Man of Sorrows, I am he

Who is nailed on the wide cross of the Universe. .

I toil like the animal, like the animal die.

I am man the rebel, man the helpless serf. .

I know my fate will ever be the same,

It is my Nature's work that cannot change..

I was made for evil, evil is my lot;

Evil I must be and by evil live;

Naught other can I do, but be myself;

What Nature made, that I must remain.¹

The Divine glory manifests itself for a moment to the earthly consciousness but man refuses to be pulled out of its pigsty. The Grace with draws but in its Supreme Consciousness of unity and love consoles the fallen creature and gives it the assurance:

One day I will return , a bringer of strength. .

Misery shall pass abolished from the earth;

The world shall be freed from the anger of the Beast. . ²

The basic status or foundation of Man, in fact of creation, is earth, the material organisation. After the body, next comes the life and Life-power. Here man attains a larger dynamic being of energy and creative activity. Here too, on this level, what man is or what he achieves is only a reflection, a shadow, but mostly a misshapen resemblance, an aberration of the divine reality that hides behind, and yet half-reveals itself. That Godhead is the Mother's form of Might, we name it variously, Kali and Durga and Lakshmi, for it is Her Grace that is ultimately expressed and fulfilled in this world of vital power. I t is because of this realising power of the Mother that

Slowly the Light grows greater in the East,

Slowly the world progresses on God's road.

¹Book VII: Canto 4: pp. 574-6.

²Book VII: Canto 4: p. 576.

His seal is on my task, it cannot fail;

I shall hear the silver swing of heaven's gates

When God comes out to meet the soul of the world.¹

But man in the strength of his ignorance and arrogance does not recognise this Goddess. Human power, we have said, is a reflection, a shadow of the Divine Power but most often it is a deformed, a perverted Divine Power. Man is full of his egoistic vital self-confidence: he believes it is his own will that is realising all, all which is achieved here; whatever he has creater it is through the might of his own merit and whatever new creations will be done in the future will be through the Grace of his own genius. A mighty vital selfhood obscures his consciousness and he sees nothing else, understands nothing else beyond the reach of that limited vision. This is the Rakshasa, this is the Asura in man. Here is his philosophy of life:

I climb, a claimant to the throne of heaven.

The last born of the earth, I stand the first. .

I am God still unevolved in human form;

Even if he is not, he becomes in me. .

No magic can surpass my magic's skill.

There is no miracle I shall not achieve. ²

So this vital being in man in his Rakshasic hunger and Asuric self-conceit rejects the Divine Power that is in fact behind him too, supporting him. The Goddess, in the wake of her predecessor, goes back from where she came, leaving however a consoling word, assuring that one day she will return; she will bide her time. For one day,

The cry of the ego shall be hushed within,

Its lion-roar that claims the world as food,

All shall be might and bliss and happy force.³

In his body man is the beast, in the vital he is the Rakshasa and the Asura, he rises now into the mind. And in the mind

¹ Book VII: Canto 4: p. 579.

² Book VII: Canto 4: pp. 580-2.

³ Book VII: Canto 4: p. 583.

he is the human being proper, he has attained his own hu­manity. Here he has received the light of knowledge, a wider and deeper consciousness, he has unveiled the secret mysteries of Nature, brought to play hidden forces that were unknown and untapped. All these achievements have been possible for man because it is the Mother of Light that is behind and has come forward to shed something of her luminous presence around. But man has no inkling of the presence of this luminous Deity, his own light has been a screen in front of the inner divine light. It is not possible for the human mind to seize the higher light: his consciousness, his knowledge is too narrow, too superficial, too dull to comprehend what is beyond. This Divine Light is also a thing of delight, the consciousness it possesses is also the very essence of Joy and Felicity. But all that is occult to the human knowledge. Man considers Truth is his property, whatever truth is there his understanding can grasp it and bring it to play: Truth and Reality are commensurate with his own consciousness, his mental comprehension. What others speak of as realities of the spirit, truths transcendental, are an illusion and delusion. This is what is usually known as the scientific mind, the rational consciousness. An orthodox scientific mentality is in the first instance a thing of overweening self-confidence, of arrogant self-assertion. It declares in its formidable pride:

I have seized the cosmic energies for my use.

I have pored on her infinitesimal elements

And her invisible atoms have unmasked. .

If God is at work his secrets I have found.¹

This imperiousness in man seems however to be a sheer imperviousness: it is a mask, a hollow appearance; for with all his knowledge, at the end he has attained no certainty, no absoluteness. There is something behind, all the outer bravado he flourishes has a sense of helplessness, at times almost as pitiable as that of a child; for he finds at last

All is a speculation or a dream:

In the end the world itself becomes a doubt.²

¹ Book VII: Canto 4: p. 589.

² Book VII: Canto 4: p. 589.

It is true his survey of the universe, his knowledge of bound­less Nature and the inexhaustible multiplicities of creation have given him a sense of the endless and the infinite but he has not the necessary light or capacity to follow those lines of infinity, on the contrary, there is a shrinking in him at the touch of such vastnesses; his small humanity makes him desperately earth-bound, his aspiration follows the lines of least resistance:

Our smallness saves us from the Infinite.

In a frozen grandeur lone and desolate

Call me not to die the great eternal Death. .

Human I am, human let me remain

Til1 in the Inconscient I fall dumb and sleep.¹

Thus, this Goddess too, is rejected like her previous comrades, the Mother of Light, the Deity who is properly the guide and ruler of man's own destiny. Even she is refused but hers is not to complain, in tranquil quietness she brings comfort and hope to the troubled human mind and says she goes to come back in the fullness of her incarnation. She utters divinely:

One day I shall return, His hands in mine,

And thou shalt see the face of the Absolute.

Then shall the holy marriage be achieved,

Then shall the divine family be born.²

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To the inconscient and ignorant human nature, Savitri, the Divine's delegate presents the powers and personalities that are behind man's present infirmities – these broken images of true realities lying scattered about in the front of existence. Man will be made conscious, he is being made conscious step by step precisely by such relations from time to time. The Vedic image is that of the eternal succession of dawns whose beginning no one knows, nor the end, that creation proceeds from light to light, from consciousnes to higher reaches of consciousness.

¹ Book VII: Canto 4: p. 590.

² Book VII: Canto 4: p. 591.

From the material life through the vital and the mental life he first reaches the spiritual life and finally the Life Divine. From the animal he rises to manhood, and in the end to Godhood.

But there are intermediaries. The fullness of the realisation depends on the fullness of the incarnation. The Evil in the body, the Evil in the vital, the Evil in the mind are, whatever their virulence and intransigence, subsidiary agents, for they serve only a mightier Lord. The first original Sin is Death, the God of Denial, of non-existence. That is the very source­ – fons et origo – the fount and origin of all the misfortune, the fate that terrestrial life involves. This demon, this anti-Divine has to be tracked and destroyed or dissolved into its original origin. This is the Nihil that negates the Divine – Asat that seeks to nullify Sat and that has created this world of ignorance and misery, that is to say, in its outward pragmatic form. So Savitri sees the one source and knows the remedy. Therefore she pursues death, pursues him to the end, that is, to the end of death. The luminous energy of the Supreme faces now its own shadow and blazes it up. The flaming Light corrodes into the substance of the darkness and makes of it her own trans­figured substance. This then is the gift that Savitri brings to man, the Divine's own immortality, transfusing the mortality that reigns now upon earth.

In view of the necessity of the age, for the crucial, critical and, in a way, final consummation of Nature's evolutionary urge, the Divine Himself has to come down in the fullness of His divinity; for only then can the earth be radically changed and wholly transformed. In the beginning the Divine once came down, but by sacrificing Himself, being pulverised, scattered and lost in the infinitesimals of a universal, material, un­consciousness. Once again He has to come down, but this time in the supreme glory of His victorious Luminosity.

This then is the occult, the symbolic sense of the Mother's gesture turning away from man with her gifts and returning to the Divine Himself, and inviting Him as the chief guest of honour upon this earth. Or, in the Vedic image, He is to come as the flaming front and leader of the journeying sacrifice that is this universal existence.

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