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It is expressed succinctly in Satprem’s own words which have been a mantra for the builders, particularly at times when they were faced with opposition to their designs, times like now when again they throw the same words at us. He wrote, ‘In the vision from above there are no centimetres; there is only an inner perfection that fits itself spontaneously into certain measures.’ By this sophistry he has effectively eliminated the Mother as the Divine Executor of the Supreme’s Will, as the Divine Maya. And further, ‘It is this inner perfection of the builders of Matrimandir that should be the exterior perfection of the temple [emphasis ours]. Not, then, a question of discussing centimetres or columns, but of working towards that unity of our consciousness. All the waverings between the Mother’s vision and the workers’ translation gives the exact measure of the ego’s interference.’
          Perhaps when he wrote these words Satprem did not realise just how true they were and their implications. For if we do indeed wish to discover ‘the exact measure of the ego’s interference’, it is only possible by holding that ‘translation’ up to the Mother’s Vision. That, and that alone, is the Divine Measure. Therefore, in these Chronicles we will analyse point by point what stands in the Auroville Matrimandir, measuring it up to the Divine Measure of the Mother’s plan. We will prove the truth of Satprem’s prophetic statement because the Divine Measure will give us the exact measure of the human ego that has been rendered in cement and steel in the Auroville Matrimandir. This imperfect form of the Measure of Man now serves as the focal point for aspiration of all the residents of Auroville, the Ashram, and the devotees of the Mother and Sri Aurobindo throughout the world, by their own conscious choice.
          But is this how Sri Aurobindo and the Mother’s work is to end, with the human ego as the symbol, as the model to emulate? Or did the Mother have another ‘agenda’?
          Succinctly, we have a monument to human imperfection in place of the Mother’s Vision of Perfection. The choice for this was made in the mid 1970s. The present exercise aims at exposing this fact, while reinstating the Mother’s Vision at the heart of her work. The two versions have to be clearly defined now. The time has come.

Matrimandir Action Committee
February 21, 2003

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