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. That the need of the hour puts us past religions and the traditional belief and
assumption in a divinity perceives as separate from the manifested world.
. That it is the manifestation itself which must become consciously the house of the
Lord, and that the tension of this work lays within the consciousness of man.
. That the Divine owns the essential part of man – the psychic being -, which
develops from within all experience and is the only safe, incorruptible, infallible and
authentic formation of the Divine.
. That every other part of the human being, born from successive stages of
evolution, the physical, the vital, the mental, has its own spiritual truth and that the
psychic being is the centre of creation around which these inner parts must unite so
as to permeate and transform the outer being.
. That for this to happen, two things are indispensable: the consent of the ego, and
the grace, force and consciousness of the Mother.
. That only a united being is in a condition to receive and to hold the flow of
consciousness that will bring humanity to the next step of evolution upon earth.
. That the Matrimandir is representing this unification of the being as the core of a
new creation upon earth.
. That the Matrimandir is the Divine’s answer to the call of man for concrete
guidance towards the necessary change of consciousness.
. That the Matrimandir is for us “Aurovilians” insofar as, without it, there can be no
real Auroville.
. That the Matrimandir is for the world insofar as Auroville remains meaningful to
the world as a place reserved for accelerated evolution, through the conscious
commitment of its members.
. That the Matrimandir is for all individual human beings who, from near and far,
realise the imperative need to find their consciousness and open to the change.
. That the Matrimandir is a material rendering of the Mother’s body and presence,
dedicated to Her action and under the direct influence of the Supreme.
- Part I.
How do these certainties translate in practical terms of organisation, considering
the many factors at play?
Here comes in the quality of interpretation and the responsibility of it.
There seem to be three main approaches.
1-
One tends to be radical and somewhat extreme and will express itself either
in:
a)
very stringent conditions, equivalent to the initiation rites of past traditions,
must be laid for every person to approach end enter the Inner Room of the
Matrimandir, or:
b)
the Matrimandir must be open to all, as it is meant for humanity as a whole,
and the Mother will organise it directly after Her own fashion.
2-
The second, which is presently trying to find its balance, rests on a literal
faithfulness to a few words of the Mother, recorded in a more general
conversation held in January, 1970, with Satprem. (See the attached quotes)
3-
The third tries to ground itself on a comprehension of the spirit of all of the
Mother’s available comments on the Matrimandir, and of Her practical
wisdom and expansive action of progress and change towards all.