If material creation is a manifestation of the Divine, then there is a possibility of it being Divine in every mode of activity. Presently it is not, but it can. That is the compelling or true sense of evolution. From darkness to light, from falsehood to truth, from death to immortality is one lap of this evolutionary process, the upward climb; but it can become complete when the reversal also starts happening, that whatever has to happen here shall happen in light and truth and deathlessness, in the delight of authentic becoming and being. This is possible because what the spirit sees creates a truth, as Narad maintains in Savitri; the prevalent falsehood and ignorance and error and pain might give an impression of the world being unreal, mithyā, an illusion, māyā, but it is not. There is a functional veil drawn over the spirit and it has to be removed, a protective golden cloud behind which shines the Sun of Truth, protective lest the solar intensity consume in its flames the entire existence itself. By spiritually preparing oneself, the cloud or the golden lid must be removed—as the Upanishad says. To receive the light of the Sun of Truth and to live in it is the happy fulfilment, the glad aim of the evolutionary endeavour. The agency that can accomplish this with a “masterful finality” is the divine Supermind alone and it is that power which must enter into the terrestrial operation. Our present existence shall not only be a proper spiritual ādhāra or support for its working; but shall be a field of dynamic play of the luminous Force or Shakti in her joy of endless creation. “The supramental change,” declares Sri Aurobindo in his last message of 24 November 1950, “is a thing decreed and inevitable in the evolution of the earth-consciousness.” The key for execution of the divine Decree is provided by yogic sadhana of the Yogi of the New Age himself. It alone can “rend the lid and tear the covering and shape the vessel and bring down into this world of obscurity and falsehood and suffering Truth and Light and Life divine and the immortal’s Ananda.” The urge towards the reign of Satyam and Ritam is the genuine sense of evolutionary transformation.

In this far-reaching conception embodied in Sri Aurobindo’s yogic-spiritual philosophy what is envisaged is the working of transcendental powers in the earth-consciousness, the earth-existence, the earth-life, in the sky and the air and the fire and the water and in the earth-stuff itself, not only in its countless material forms but also in its precious soul and in its open and progressive and spacious spirit. Earth is the “significant centre” of the universe from the point of view a divine manifestation, as if created to focus all effort on one point. So, not by abandoning it, which is harshly suicidal, but by living in its creative essence and psyche can the true meaning of life, of the becoming itself be realised. We must fully recognise that there is something wonderful here, very meaningful also. …

But there is a genuine difficulty vis-à-vis man as the mental being. About his present occupation in the world and the urge that drives him in it and what is expected of it to come out, Sri Aurobindo writes: “He seeks to know Matter in order to be master of the material environment, to know Life in order to be master of the vital existence, to know Mind in order to be master of the great obscure movement of mentality… he seeks to know himself in order to be master of himself, to know the world in order to be master of the world. This is the urge of Existence in him, the necessity of the Consciousness he is. … To find the conditions under which this inner impulsion is satisfied is the problem man must strive always to resolve and to that he is compelled by the very nature of his own existence and by the Deity seated within him. … Either man must fulfil himself by satisfying the Divine within him or he must produce out of himself a new and greater being who will be more capable of satisfying it. He must either himself become a divine humanity or give place to Superman.” Notwithstanding man’s limitations, the appearance of the divine humanity, the divine multitude, divyam janam as the Veda says, is the entire thrust present in the evolutionary movement. Behind it is the Will of the Unmanifest to manifest himself in the fine multiplicity of existence, bahusyām prajāyeyeti. There has to be the “universal incarnation”. By whatever means it be, Superman has to arrive in this creation.

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