Adventuring once more in the natal mist
Across the dangerous haze, the pregnant stir,
He through the astral chaos shore a way
Mid the grey faces of its demon gods,
Questioned by whispers of its flickering ghosts,
Besieged by sorceries of its fluent force.
As one who walks unguided through strange fields
Tending he knows not where nor with what hope,
He trod a soil that failed beneath his feet
And journeyed in stone strength to a fugitive end.
His trail behind him was a vanishing line
Of glimmering points in a vague immensity;
A bodiless murmur travelled at his side
In the wounded gloom complaining against light.
A huge obstruction its immobile heart,
The watching opacity multiplied as he moved
Its hostile mass of dead and staring eyes;
The darkness glimmered like a dying torch.
Around him an extinguished phantom glow
Peopled with shadowy and misleading shapes
The vague Inconscient’s dark and measureless cave.
His only sunlight was his spirit’s flame.
Sri Aurobindo
Savitri, Book II, Canto V, page 172.
Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development—Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.
As for the lives in between the Avatar lives, it must be remembered that Krishna speaks of many lives in the past, not only a few supreme ones, and secondly that while he speaks of himself as the Divine, in one passage he describes himself as a Vibhuti, vrsninam vasudevah. We may therefore fairly assume that in many lives he manifested as the Vibhuti veiling the fuller Divine Consciousness. If we admit that the object of Avatarhood is to lead the evolution, this is quite reasonable, the Divine appearing as Avatar in the great transitional stages and as Vibhutis to aid the lesser transitions.
Sri Aurobindo,
Letters on Yoga I, CWSA volume 28, page 487.