In order to form a supramental world, there must be the expansion of consciousness and constant personal progress, there must be the constant idea of the being, the constant will of the being, the constant preoccupation of the being. There must be great widening to make room for the movements of the Supermind, Supermind by its very excellence being vast, infinite. Thus Aswapati became vast by his largeness, in the largeness of his yoga-tapasya. Incarnating the supramental consciousness in a human body, he was here as Eternity’s delegate, his action a decisive action direct from the Supreme. Aswapati’s birth in the mortal world, mŗtyuloka, is in order to do the Yoga of the Supreme, the Yoga of Evolutionary Transformation. He does it, and in it he creates a new world in the House of the Spirit. Not only that; he gathers within himself the needed power to support the action of the Divine Executrix, that this new world, the supramental world be brought down by her, made manifest here upon earth. In this yoga-tapasya is the mortal birth of the divine Savitri. Such great is presently the the boon, the fruit of the Yoga of Evolutionary Transformation. Even after this siddhi or accomplishment she will continue to come here again and again, but those births will not be the kind of the mortal birth. Those new births of hers, and Aswapati’s, will be the divine births in Evolution. They will be for realisation of the divine possibilities through the divine birth, divya janma.

As Aswapati’s yoga-tapasya progressed, as it ascended, he got corresponding spiritual rewards, siddhis. A Seer was born within him who connected the mortal scheme to divinity; he was under the gaze of a spiritual dawn; he acquired “mighty ease” to carry out superhuman tasks. Cosmic consciousness and identity with all that is around, the waking up of the subtler sheaths of his body, listening in his silent mind to the footsteps of the Word that knows, strange powers touching his life,—these were already the rewards in his possession. In this world of travail and suffering which arise because of mortality’s limitations in its ego-consciousness, he obtained great spiritual perfections. Then, acquiring pure perception and in the broad and bright expanses of his Prajna awareness, there was in him the descent of the Consciousness-Force, the Divine Power in her luminous dynamism, the rhythmic and glowing Assertion that sets into motion what it promises and pledges in her creative mood. In the dumb and dark Subconscient caves it invoked the Inexpressible to take contour and form and, with its light, transform it into breathing divinity upon the earth. The transformative action was so complete that, awoke in exultation, even his body's cells opened themselves to the splendour of the invading Miracle.

Aswapati’s consciousness reached the summits of spiritual realisation. In his eyes there was the look of the Supreme. He got the vision of things in their details and in their full magnificence; it was the divine vision itself he got, the vision working transcendentally in everything, working in all the modes of Time. He experienced an identity, unity, oneness with all that is. No more were the roots stuck in the inconscient soil of darkness; they were now in the gleaming widenesses of Infinity. The life energies that swayed him and put him into action were the oceanic energies that flowed from the living spirit of Eternity. His were limitless movements in limitless peace. He had opened himself to the worlds of endless wonders.

The mission of Aswapati’s soul in its intrinsic character is never to alienate himself from this world and lead a life of celestial happiness in the higher states, a happiness in some purple and blue paradise, that he may simply stay there, in an empyrean of easy wonders. Indeed, he needed not those states for himself, he being their rightful or natural inhabitant. His soul therefore makes a unique choice for a widening growing happiness on earth, a well-intentioned and deliberate choice in full awareness of the context of the evolutionary possibilities here.

Aswapati saw this immense world-pile as an expression of the infinite One. Climbing from the depths of blind Darkness, andhahtamisra, to the endless marvels of the triple Splendour, jyotirmaya, this incessant hierarchy of the typal planes linked the extreme opposites in the play of Consciousness-Force. It turns out that this temple-tower with its innumerable storeys was established in adventure of the material birth, as a necessity in the process of evolutionary manifestation. It is in that manner that it shall release the powers and potencies packed in Nature, that earth may bear divinity in her warm and rich womb of joy:

World after world disclosed its guarded powers,

Heaven after heaven its deep beatitudes.

Indeed, even in the nether worlds of darkness there is a mystery which lies asleep, a purposeful joyous Presence that is quiescent, silent as though in its unawareness. The Puranas speak of it pretty glowingly. Aswapati has the clue that, behind this Night, there exists the Eternal’s Sun. The radiant Volume, the magnum opus entitled the Book of Bliss shall be written when that Sun shall emerge. He makes himself vast for that Book to be written. In fact he contributes substantioally towards its authorship.

But, then, Aswapati’s siddhis up to this point were only pertaining to the siddhis of knowledge and power of the Cosmic Being. These siddhis were at the best the siddhis of the Overmind realm. But the Overmental searchlight thrown on Nature, its action, has no inevitability of result, no finality of consummation, and it often gets scattered, or else returns baffled. The thick opacity of the material darkness can even deform and degrade it. A superior light must prevail over this physical Nature, work upon it. The refractive character of the medium must turn into receptive harmony.

Beyond Night and beyond Sleep is the supernal world of the supreme Trinity and that must establish itself in the Protagonist if another failure or frustration is to be avoided. The arduous Raja Yoga of Aswapati has first to become Vishva Yoga of the Universal Being. But in that case even that Yoga must fulfill itself in the Adya Yoga of the Divine Shakti. Then only can the Colonist from Immortality hope to acquire the threefold mastery and become the Lord of Life. This is a major step, radical in its character, and it has got to be taken if the attempt is to succeed in this death-bound inconscient world. Aswapati recognises this and sets himself on the unprecedented task.

The groundwork is now complete, the path of certainty paved. It shall henceforth be the task of the Divine Shakti to give shape and finality to what has been prepared and kept ready. Her birth as the creative-expressive Word in the dynamism of the manifesting Truth can alone bring about God’s full birth in the Universe. The key for supernal birth is here with her; the secret for such a birth in earth-consciousness is in her soul and she has to set herself to bring it into play.

About Aswapati’s Yoga comprising of the three parts, Sri Aurobindo explains it in a letter as follows:

...First, he is achieving his own spiritual self-fulfilment as the individual and this is described as the Yoga of the King. Next, he makes the ascent as a typical representative of the race to win the possibility of discovery and possession of all the planes of consciousness and this is described in the Second Book: but this too is as yet an individual victory. Finally, he aspires no longer for himself but for all, for a universal realisation and new creation. This is described in the Book of the Divine Mother.

There is the last Unknowable, the supreme Asat, the luminous Unmanifest, to which the Explorer must go and discover there and know there the parameters by which this vast creation has come into being, its existence and its very raison d’être. That is the great Mystery which shall unravel all the little mysteries of this manifestation. He must go to the Paratpara about which nothing can be gainfully said or talked, the sheer Ineffable. It is from there, from that infinite Potency, the rich Womb of All, that the new creation can emerge. In it shall be the universal realisation.

In the process, Aswapati makes a great yogic bid as if of withdrawing himself from himself. He dissolves his entire personality and in that experience witnesses only the formless Form of the Self, the Person beyond the Impersonal. Every bit and the last bit of individuality as well as of cosmicity is lost. He has won luminous Silence, Silence of the Featureless, enveloping him and everything: (p. 307)

Alone and fronting an intangible Force

Which offered nothing to the grasp of Thought,

His spirit faced the adventure of the Inane.

Abandoned by the worlds of form he strove.

A fruitful world-wide Ignorance foundered there;

Thought's long far-circling journey touched its close

And ineffective paused the actor Will.

The symbol modes of being helped no more,

The structures Nescience builds collapsing failed,

And even the spirit that holds the universe

Fainted in luminous insufficiency.

In an abysmal lapse of all things built

Transcending every perishable support

And joining at last its mighty origin,

The separate self must melt or be reborn

Into a Truth beyond the mind's appeal.

All glory of outline, sweetness of harmony,

Rejected like a grace of trivial notes,

Expunged from Being's silence nude, austere,

Died into a fine and blissful Nothingness.

The Demiurges lost their names and forms,

The great schemed worlds that they had planned and wrought

Passed, taken and abolished one by one.

The universe removed its coloured veil,

And at the unimaginable end

Of the huge riddle of created things

Appeared the far-seen Godhead of the whole,

His feet firm-based on Life's stupendous wings,

Omnipotent, a lonely seer of Time,

Inward, inscrutable, with diamond gaze.

Aswapati’s moving through the different worlds or lokas as a part of his quest to solve the riddle of created things is absolutely unique, something that never happened in the history of the evolutionary process. He has visited all the fourteen lokas of this vast creation, worlds of countless wonders as well as worlds of horror and suffering, worlds of darkness where no ray of light can ever penetrate. He could do so because of his spirit’s light, an unquenchable blaze of a burning diamond, and he could face the attacks of the adversary powers because of the yogic merit he had acquired. But there is something more important to it than that.

Aswapati’s ‘visit’ to the several worlds and the description we have in Savitri belong to an altogether different order of truth, occult as well as spiritual. The description is not a standard or customary travelogue, presenting in minute details the innumerable features of this immense creation; in fact, there was no specific need or compulsion for the alert yogi-poet to go through these long presentations, which otherwise would appear totally out of place, spoiling the aesthesis of the poetic creation, causing what could be called rasa-bhanga. The point is, Aswapati is not just exploring this vast cosmic manifestation. He is paying a purposeful visit to all the worlds, to these lokas.

His work is a unique work, of earth’s evolutionary transformation. He has come to prepare the luminous future of the earth, the divine future. He came to announce the manifestation of a new race and a new world: the Supramental. His coming is the coming of the Avatar. Therefore, when the Avatar visits these different worlds, he puts his feet on them, on these lokas, it is the Presence that he leaves behind, establishes it in them. That is the real purpose of the climbing of the World-stair. When he leaves behind him his Presence in these worlds, they become safe and secure for the action of the divine Power, the Shakti. That Presence is the psycho-spiritual, the occult support, ādhāra, on which can be well-founded the divine Action. The Rush, the divine Impetuosity needs the basis of great calm and luminosity for the executive Exploit. Her dynamism requires the extension of that vastness, and that comes because of this divine Presence everywhere. Thus Aswapati grows vast by his largeness, grows vast for the action of the Truth-conscient Shakti. She shall incarnate here as Savitri.