Sri Aurobindo is a spiritual realist. On the one hand he is fully aware of the present state of imperfection that we live in. On the other hand he is also aware of the deeper and higher possibilities. That is why his words always comfort and soothe, give us hope and courage.
Why cannot the human body, this house of clay, be illumined with the Divine Light that dwells within us? Such is the aspiration that Aswapati implants upon earth. He aspires to bring down the greater world, the Glory he has glimpsed, here upon earth.
We see here Sri Aurobindo laying down the foundations of the Supramental Yoga that grants to the seeking soul the grand reconciliation between God and World, Soul and Nature, Spirit and Matter.
What is going to be revealed to us is the great Secret of a progressive manifestation of the Divine in man.
The Seer-Yogi Aswapati now experiences a sudden turn in his yoga, which marks a departure from traditional yogas that aim mainly for liberation. The process also is a new and different one, a descent of the Power of the Spirit, as the Divine Shakti takes charge of the yoga.
Aswapati seeks and discovers the Master plan of this universe, its occult cause and moving force, the far-off goal towards which creation moves. This knowledge is secret because we cannot find it through the mind or the senses but can discover it through other faculties and powers which have now awakened in Aswapati.
Thus ends this marvelous passage describing the grand culmination of the soul’s journey. This close is not nirvana or extinction in the Divine but a divine perfection of life and a divine fulfillment of creation itself.
Sri Aurobindo compares the human soul to a sailor who sails through many lives and in the course of this journey discovers itself and the world. The world experiences are not just a means for the soul to discover itself but also a means for its self-fulfillment in the conditions of material existence.
The great journey of life is the Purusha sailing through the fields of his experiences created by Nature. It is through this journey that he grows into his full stature. Sri Aurobindo gives us here the broad outline of this journey that the soul undertakes impelled by the currents and waves of nature.
Ignorance too is a mask of the Divine that He wears upon Himself for the play of multiplicity. The individual soul must go through it, until, growing from depth to depth of its own being, it discovers that We are That and that our individual Self and the Universal Self are one.
It is brief summary of the story and its central theme, that is the conquest of Love over death and fate. This love is of course not the usual passion that human beings experience but a Power that descends from high to save creation.
Until the transformation takes place, human life will remain imperfect, beset with riddles, struggling on its road in the fields of Death. But with God and His transforming Touch, all can become beautiful and wonderful, as life should be, is meant to be, and must one day become. Thus we see the essential unity of the Lord and His Shakti as well as of the Creator and His Creation. This is the fundamental basis of transformation. Since the Divine has become this creation, therefore this creation must also become divine.
As our being evolves, as we grow in soul-power and soul-consciousness, the relation between Soul and Nature too begins to change and evolve. Slowly the soul begins to discover itself and realizes itself to be the master and lord of nature, Isa.
The Soul and Nature are two poises of One Truth. Indeed Prakriti is the power of the Purusha. She builds for the soul the instruments needed for their play and gives the experiences necessary for the growth and fullness of the evolving soul in creation. This evolving soul is a portion of the Jivatma sent down into the bounds of Time and Space for the replicating the truth of Iswara and Shakti here, in the conditions of matter and earthly life.