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not able to recognise that Matrimandir is the place where this work will be perfectly
expressed in matter? There is again something to understand here. For there is a
psychological stance that can allow one to arrive at the above attitude – and it is
rooted in the occident’s cyclic social evolution.
2. Of city centres versus spiritual power sources.
Observing the physical location, the manner of disposition and the purposes of
buildings, one can discern the true centre of a city – where is its heart. In even a
slightly organised city, nothing ever finds itself placed where it is by mere chance.
Each thing and its particular location is a symbol in itself. If you look at today’
western cities, almost always the most important ‘centre’ is the economic (not by
chance were the World Trade Centre buildings the tallest in New York, and they
were targeted last year precisely because they did symbolise the US’s economic
power). Often very close to the economic centre one may find the symbols and
sources of military or political might. For these remain the outer symbols by which
the West measures its power.
This was not so in medieval times when Western cathedrals were the real city
centres and sources of radiating energy. But the European Reformation downgraded
such power sources – shifted the energy to ‘secular’ spaces. Humanism and the
seeking for rational knowledge progressed through the cycle of triumphant outer
sciences to end upon the rocks of Utilitarian philosophy (a philosophy Mother called
a
‘disease’
with no place in the Ashram, so antithetical is it to Their Work). Today,
after a hundred years of utilitarianism, it is normally the economic and the
political/military symbols which represent the power centres of collective life in the
West.
India’s temple cities present another picture – the spiritual centre was the true
source of life and action. And even in the present day messes which are today’
Indian cities, the spiritual centres remain the sovereign sources of a unique and
radiating power. Political and civic authorities hesitate greatly before choosing to
intervene in such centres. For all her problems, India always remains open to
perennial Truths; she never quite gives herself over to mere outward ways of being.
The differing truth of the East and West must be understood for it holds one major
key that may help to explain the present situation around Matrimandir. If one looks
deeper, it may also reveal why so many people have appeared to support what is
by any standards an inexcusable, adharmic action. One reason certainly is that the
dominant force and the dominant manner of action in Auroville yet remains inspired
by Western models. India and Indian ways have had little place here in spite of all
the pious lip service that is paid to Auroville’s host country.
The question before Auroville is: is the Matrimandir a city centre (as the present
Master Plan conceives it), or will it be allowed to be a sovereign soul space?
3. The Town Hall and Matrimandir.
From the time that the architect placed the town hall where he did and (in an
overnight commando action) Aurofuture felled the trees to create an ‘unobstructed
view’ of the Matrimandir ‘monument’, it has been clear that the final denouement
between these opposing Forces was approaching. The recent ‘resolutions’ to