There was the pull of the past. There were wandering voices that moaned; these voices not only moaned but also pleaded heavenly leniency to disregard imperfections of the earth. But would heaven oblige them, be lenient to them? Should it? Possibly then the earth potential would not have emerged in its proper fullness to receive what heaven wishes to offer to them; heaven would not accommodate itself in that imperfection. Aswapati notices all these thousand instincts pushing themselves from the subconscient, and that there are fierce disinclinations rising from the unregenerate nature. In fact, even as he desired to tackle them, more and more did they grow, grow, grow in direr and larger proportions; indeed, “the Inconscient too is infinite”, the Inconscient holding all the powers and possibilities in their negative modes. Aswapati had to remove these totally, first from his person, then after assuming them, after accepting the shortcomings of this mortality. Thus alone could these be seen to, taken care of. This is a strenuous and painful job, and Aswapati undertakes it to make possible the Law of Excellence to operate everywhere, operate in a flawless and just and right manner. The problem is, this difficult inheritance, tagged on to the evolving soul, cannot be simply discarded, sent away, dismissed. It can be got rid of only by putting it in the cleansing fire; it has to be burned in the Fire of the Yoga, offered in the Fire-Sacrifice to Agni Pavaka, Fire the Purifier. He did it and (Savitri, p. 325)

His mind answered to countless communing minds,

His words were syllables of the cosmos’ speech,

His life a field of the vast cosmic stir.

He felt the footsteps of a million wills

Moving in unison to a single goal.

The result is immediate. As a result of this fire-sacrifice, Aswapati witnesses the outbreak of Perfection’s Law, within, and above, and around, and everywhere, with life pursuing, unwearied of her sport and (pp. 327-28)

Joy in her heart and laughter on her lips,

The bright adventure of God’s game of chance.

Not only mind and life, but body too; there “Matter is the Spirit’s firm density.” But the most fundamental problem, the problem of problems yet remains unresolved. How is this Perfection’s Law going to be operative here, how in the world full of deprivation, and hostility, and jealousy, and suffering, and incapacity is God’s bright adventure going to be received in its gladness? What Aswapati has transcendentally experienced, what he has willed and achieved in the infinity of the Spirit, all that must become the earthly real. What is operative here at the moment is the errant Power, one who by division attempts to find the indivisible One, an impossible proposition. This Error must be obliterated, totally liquidated. Such is the task that Aswapati recognises, a task which must be done if this creation has to have any sense in it, any meaning to it; and he attends to it right earnestly. This is the deconstruction needed to be done before any new scheme can be considered for implementation. Our response to the positive, the constructive and the creative, and the progressive, had been all along corrupt and frustrating and, therefore, deconstruction is necessary; it should take place at the origin of this corrupting and frustrating crookedness. In any case, it cannot be the popular metaphysical mind-prompted deconstruction; it is not merely analyzing the text simply because language is inherently unstable and shifting. It has to be the spiritual-occult deconstruction. It has to be an act of Shiva the Destroyer.

Aswapati saw two negations standing in the way of establishing the Perfection’s Law here in this mortal creation. He saw “a world that feels not its own inhabiting self” and “a spirit ignorant of the world it made”. There is present in the cosmic manifestation a silent spirit denying life,—rather a strange paradox, and it has to be quickened to see the gainful aspect of this creation. If such should remain the spirit’s denial here, then the doubt and the uncertainty would be of a severe kind. Indeed, the question would be: in that eventuality how can at all the new world be brought down here, if it is going to be an unwelcome guest, if it is going to be repelled by the things that detest it? But Aswapati has also the experience of the Oneness of the Spirit, oneness everywhere. In that situation, in that experience of Oneness, the descent of the Superconscient in the Subconscient and the Inconscient is not going to be paradoxical, is not going to be without a meaning and, therefore, the bringing down of the new world, though it might be a difficult task, is not incompatible with the aim of the evolutionary manifestation. A yogic act is now necessary.