"But that is the end of a long and difficult journey, and the Master of the works does not wait till then to meet the seeker on the path of Yoga and put his secret or half-shown Hand upon him and upon his inner life and actions.
Already he was there in the world as the Originator and Receiver of Works behind the dense veils of the Inconscient, disguised in force of Life, visible to the Mind through symbol godheads and figures. It may well be in these disguises that he first meets the soul destined to the way of the integral Yoga. Or even, wearing still vaguer masks, he may be conceived by us as an Ideal or mentalised as an abstract Power of Love, Good, Beauty or Knowledge; or, as we turn our feet towards the Way, he may come to us veiled as the call of Humanity or a Will in things that drives towards the deliverance of the world from the grasp of Darkness and Falsehood and Death and Suffering - the great quaternary of the Ignorance. Then, after we have entered the path, he envelops us with wide and mighty liberating Impersonality or moves near to us with the face and form of a personal Godhead.
In and around us we feel a Power that upholds and protects and cherishes; we hear a Voice that guides; a conscious Will greater than ourselves rules us; an imperative Force moves our thought and actions and our very body; an ever-widening Consciousness assimilates ours, a living Light of Knowledge lights all within, or a Beatitude invades us; a Mightiness presses from above, concrete, massive and overpowering, and penetrates and pours itself into the very stuff of our nature; a Peace sits there, a Light, a Bliss, a Strength, a Greatness.
Or there are relations, personal, intimate as life itself, sweet as love, encompassing like the sky, deep like deep waters. A Friend walks at our side; a Lover is with us in our heart's secrecy; a Master of the Work and the Ordeal points our way; a Creator of things uses us as his instrument; we are in the arms of the eternal Mother.
All these more 'seizable' aspects in which the Ineffable meets us are truths and not mere helpful symbols or useful imaginations; but as we progress, their first imperfect formulations in our experience yield to a larger vision of the one Truth that is behind them. At each step their mere mental masks are shed and they acquire a larger, a profounder, a more intimate significance.
At last on the supramental borders all these Godheads combine their sacred forms and, without at all ceasing to be, coalesce together. On this path the Divine Aspects have not revealed themselves only in order to be cast away; they are not temporary spiritual conveniences or compromises with an illusory Consciousness or dream-figures mysteriously cast upon us by the incommunicable super-conscience of the Absolute; on the contrary, their power increases and their absoluteness reveals itself as they draw near to the Truth from which they issue.
For that now super-conscient Transcendence is a Power as well as an Existence. The supramental Transcendence is not a vacant Wonder, but an expressible which contains forever all things that have issued from it; it holds them there in their supreme everlasting reality and their own characteristic absolutes.
The dimunition, division, degradation that create here the sense of an unsatisfactory puzzle, a mystery of Maya, themselves diminish and fall from us in our ascension, and the Divine Powers assume their real forms and appear more and more as the terms of a Truth in the process of realisation here. A soul of the Divine is here slowly awaking out of its involution and concealment in the material Inconscience.
The Master of our works is not a Master of illusions, but a supreme Reality who is working out his self-expressive realities delivered slowly from the cocoons of the Ignorance in which for the purposes of an evolutionary manifestation they were allowed for a while to slumber.
For the supramental Transcendence is not a thing absolutely apart and unconnected with our present existence. It is a greater Light out of which all this has come for the adventure of the Soul lapsing into the Inconscience and emerging out of it, and, while that adventure proceeds, it waits super-conscient above our minds till it can become conscious in us. Hereafter it will unveil itself and by the unveiling reveal to us all the significance of our own being and our works; for it will disclose the Divine whose fuller manifestation in the world will release and accomplish that covert significance.
In that disclosure the Transcendent Divine will be more and more made known to us as the supreme Existence and the Perfect Source of all that we are; but equally we shall see him as a Master of works and creation prepared to pour out more and more of himself into the field of his manifestation.
The cosmic consciousness and its action will appear no longer as a huge regulated Chance, but as a field of his manifestation; there the Divine is seen as a presiding and pervading Cosmic Spirit who receives all out of the Transcendence and develops what descends into forms that are now an opaque disguise or a baffling half-disguise, but destined to be a transparent revelation.
The individual consciousness will recover its true sense and action; for it is the form of a Soul sent out from the Supreme and, in spite of all appearances, a nucleus or a nebula in which the Divine Mother-Force is at work for the victorious embodiment of the timeless and formless Divine in Time and matter. This will reveal itself slowly to our vision and experience as the will of the Master of works and as their own ultimate significance, which alone gives to world-creation and to our own action in the world a light and meaning. To recognize that and to strive towards its effectuation is the whole burden of the Way of Divine Works in the integral Yoga."
- Sri Aurobindo, from "The Master of the Work" in "The Synthesis of Yoga".