The Puraņas tell us that Brahma created the worlds by
the Tapas-Will, by the power of concentrated gathering-in of consciousness. In
the present instance, Aswapati created the new world by the power of his yogic samkalpa, as an act of supreme will in
the identification and union with the Divine. He had the knowledge, of the
Eternal and the Eternal in Time, and he was carrying with him the desire of the
world for its fulfilment. There was the problem of the two negations pulling
the soul of man in two opposite directions, the rejection of the world by the
exclusive God-seeker and the denial of the materialist dismissing the things of
the spirit—the Cartesian dichotomy of Spirit and Matter at a much deeper level,
showing itself in various ways at various places. More fundamentally, at the
base of the cosmic existence, there is the entrenched antagonism to all that is
high and noble and spiritually elevating, all that is fulfilling, hostility pitched
against life, the extreme ill-will and nastiness of death and its stark
malevolence. Contradictions have somehow entered into this creation and they
have to be met and dealt with, removed, contradictions between falsehood and
truth, evil and good, suffering and happiness, darkness and light. The ancient
prayer is, to lead the aspirant-seeker from non-existence to existence, from
darkness to light, from death to immortality, mŗtyormāmŗtam gamaya. This is fine, but the world left behind
continues to be governed by naked falsehood and ignorance and death. Aswapati
accepts it not. Not only does he not accept it; he sets himself to resolve it.
Now, again, in the context of the new world, there is a serious problem and,
forthwith, it must be faced; it is that alone, the new creation, which can give
meaning to his coming as the Supreme’s protagonist. Aswapati has created a new
world in the House of the Spirit, but it will have significance and sense only
in the eventuality of its materialisation taking place upon earth. However,
this just cannot happen in the horror and the severity, in the grimness of the
present circumstance, in the narrow bottle of existence filled with thick darkness.
If this Divine Event has to occur, this materialisation of the new world,—and
it must, if this creation has behind it an intrinsic purpose and merit,—then
the huge foreboding mind of Night sitting across its path must be dislodged, removed,
removed by transformation. And who can do that, if not the Divine himself, the
Divine as the incarnate Power? Aswapati’s realism, his understanding of the
nature of things and processes, the pragmatics of the method, leads him to
discover the solution. The solution lies in the Power of Manifestation herself
to come here and carry it through. He wills, she must execute—that is the occult
formula. She must come; not compelled, but she must be solicited to come which
itself is an act of compelling her to take this birth in the death-bound world.
This can happen only in the Yajna of Sacrifice of the Purusha—and that is exactly
what the ancient Aswapati does. He performs the Savitri Yajna for eighteen
years. The Vedic truth is, nothing can be achieved without Yajna.
Aswapati meets the divine Consciousness-Force, the Executrix as the cosmic
power. This happened first in the World-Soul: (Savitri, p. 291)
The silent soul of all the world was there:
A Being lived, a Presence and a Power,
A single Person who was himself and all…
Its power was to reveal divinity.
Infinite, coeval with the mind of God,
It bore within itself a seed, a flame,
A seed from which the Eternal is new-born,
A flame that cancels death in mortal things.
Its power was to reveal divinity; it bore within itself a seed from which the
Eternal is new-born, and it bore a flame that purifies everything, the golden
flame of the Mystic Fire, Agni Pavaka, that consumes in its leaping tongues even
death who is lodged in mortal things. In that knowledge-and-action, daivī krīyā-samkalpa, has been brought
out the new creation, the creation for the dwelling of the divine multitude, dīvyam janam, as the Veda says.
Such was the possibility seen by Aswapati in his downward look, a look like the
gaze of the sea exploring its own depths. In it the
Then suddenly there came a downward look
As if a sea exploring its own depths;
A living Oneness widened at its core
And joined him to unnumbered multitudes.
Everywhere he sees oneness only, the extension of god in all the ten
directions. If so, there cannot arise in him the doubt of the World of God not getting
established upon earth, earth the base of the mortal creation, this pregnant
and wonderful mŗtyuloka. His
experience of unitary consciousness is: (p. 323-24)
Existence found its truth on Oneness’ breast
And each became the self and space of all.
The great world-rhythms were heart-beats of one Soul.
To feel was a flame-discovery of God,
All mind was a single harp of many strings,
All life a song os many meeting lives;
For worlds were many, but the Self was one.
This knowledge was now made a cosmos' seed:
This seed was cased in the safety of the Light,
It needed not a sheath of Ignorance.
Then from the trance of that tremendous clasp
And from the throbbings of that single Heart
And from the naked Spirit's victory
A new and marvellous creation rose.
Incalculable outflowing infinitudes
Laughing out an unmeasured happiness
Lived their innumerable unity;
Rapture of beatific energies
Joined Time to the Timeless, poles of a single joy;
White vasts were seen where all is wrapped in all.
There were no contraries, no sundered parts,
All by spiritual links were joined to all
And bound indissolubly to the One:
Each was unique but took all lives as its own,
And, following out these tones of the Infinite,
Recognised in himself the universe.
A splendid centre of infinity's whirl
Pushed to its zenith's height, its last expanse,
Felt the divinity of its own self-bliss
Repeated in its numberless other selves.
It took up tirelessly into its scope
Persons and figures of the Impersonal,
As if prolonging in a celestial count,
In a rapturous multiplication’s sum,
The recurring decimals of eternity.
None was apart, none lived for himself alone,
Each lived for God in him and God in all,
Each soleness inexpressibly held the whole.
There Oneness was not tied to monotone;
It showed a thousand aspects of itself,
Its luminous immutable stability
Upbore on a changeless ground for ever safe,
Compelled to a spontaneous servitude,
The ever-changing incalculable steps,
The seeming-reckless dance's subtle plan
Of immense world-forces in their perfect play.
Appearance looked back to its hidden truth
And made of difference oneness’ smiling play;
It made all persons fractions of the Unique,
Yet all were being’s secret integers.
All struggle was turned to a sweet strife of love
In the harmonised circle of a sure embrace.
Identity's reconciling happiness gave
A rich security to difference.
On a meeting line of hazardous extremes
The Game of games was played to its breaking point,
Where through self-finding by divine self-loss
There leaps out unity's supreme delight
Whose blissful undivided sweetness feels
A commonality of the Absolute.
Naturally, “this knowledge was now made a cosmos’
seed.” The Divine Purusha has done his job, of willing and forming the new
creation. Its manifestation has to be done by the Divine Shakti. He must pray for her descent, for
her incarnation; she must take the mortal birth.