The Spirit of Synthesis and the Kalki Avatara

We could drive a line from the Baba of Shirdi promoting tolerance among Hinduists and Muslims, passing from Ramakrishna preaching the fundamental unity among creeds, Sri Aravinda Ghose who synthesized the yogas into one integral yoga,  Satya Sai Baba who accordingly promoted  tolerance and unity among religions, Jiddu Krishnamurti which made of the Self in all the only religion and finally Dharma Sangha himself renewing the message of peace and tolerance among religions men beasts and gods, and we can have a clear example of how the Spirit of Synthesis is progressively working on earth, while in his proceeding steps farther embraces all spirituality on his way towards a  supreme synthesis.

The Kalki Avatar, the great Avatar of Synthesis of the vedic tradition which the devotee awaits to see in the sky on a white horse, will never appear because it is a symbol, what we have seen instead, it is that the workings of the Spirit of Synthesis are not to locate in a distant future but already started a few centuries ago with the progressive chain of Masters and the progressive input into the minds of the devotees and into the consciousness of humanity concepts of  reciprocal religious tolerance and fundamental unity of all the paths as leading to the one God.
A synthetic concept in its wider acception. Which is the work of the Avatar of Synthesis.

So that the Spirit of Synthesis can work as a plurality or as a single being (or even a bipolarity as in the case of Sri Aravinda and Myra Devi).
On earth, it has never existed an Avatar with head of herring,  as never will exist one coming from the skies on a white horse. (The White Horse would be a symbol of a complete supramental manifestation, as much the White Lotus -Integral Supermental Realization).

As Sri Aurobindo signalled, Mhatsya avatara represents the consciousness conquering firm land proceeding from the water, a symbolic figure as much as  Kalki, which similarly may not represent  a single personality, but a whole consciousness raising, not necessarily just -one- single individual.
To Mhatsya Avatar would follow a series of symbolic figures corresponding to the progress of the consciousness into mammalians, hominids, humans.
The concept of Avatarhood which in itself was scientific, we have seen has been corrupt in the centuries by an unquestioning  devotional attitude which led to believe the symbol the true thing. This basic misconception led to a more general one at the moment to pretend to have it fixed into a congruent canon.
But, as we have seen the concept of Avatarhood is of primary importance in Sri A. writings, we need to know why was it so.

First of all because it links with evolution, but, as the Rishi understood far more clearly then the scientist, evolution was basically of consciousness and not only, but it presented a divine plan, a scheme of development which sounded true to Sri Aurobindo.

In this scheme the Kalki Avatara would be the last of an original series of ever expanding, ever inclusive, beings and concepts which first announce the beginning of each stage, each cyclical growth of that consciousness. (At any level, whether individual or collective, as it has -always- this double meaning).

The distinctive character of Kalki would be reflected in his very name:
the avatar of -Synthesis-.
But synthesis of what?
A supreme synthesis would be the One in the Many.
As that seems the highest point described by the trajectory of Sri A. writings.
A consciousness conscious of itself in the many would be the definition he gave for the Supermental manifestation.  

"The Supermind in its supreme status is the truth-consciousness of the Infinite, the inherent light and power of self-knowledge and all-knowledge of the Supreme who is the self of all, the living eternal truth of all that is and of whom all objects and beings, all the universe and motion of things and happenings in time is a partial continually proceeding manifestation".

A supreme synthesis which do not allow anything -out of itself-, self-containing and
all-containing, else, no exclusion possible.
So the message of the Avatar (of synthesis) is all-inclusive, and here the concept of inclusiveness has become in the course of time that of religions and creeds, that of the yogas, that of the many different approaches possible all within a parity of conditions.
A growing concept of consciousness, similarly, from a more personal level towards a wider and inclusive concept of consciousness as existing in itself, as a general mode of growth, and yet, within the mode of a perfect individuality of realization.