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          There are a number of points that could be taken up for discussion in Satprem’s letter. MAC has officially replied to Paulette. If readers do not have that document in hand, it is available on our website www.matacom.com or else we may be contacted at matacom@msn.com. Here we must only add that there can be no sanction from any quarter for what Satprem’s letter advocates. Logic alone is sufficient to expose the off-centred poise in these exhortations.

          Lamentably, this was the ‘vision’ that Auroville chose in 1974, in contrast to what we offered: the Divine Measure that the Mother herself handed to those very people who would go on to lead the community, but after having first dismantled her Vision.

          That was the year of a great turning point or crossroads of destiny. We had made the perfection of the Mother’s Vision known to the architects and to all those who took an interest in the temple in the spring and summer of 1974, pleading with them to execute that Vision (nothing had been built yet) because it was PERFECTION.  Our files are replete with this documentation.

          The Matrimandir Talks had not been released by Satprem yet; that was to happen in 1975 after The Gnostic Circle was sent to press, the first publication in which this perfection was revealed, but without yet having the Mother’s own words on the significance of her Vision as recorded in those taped discussions. The executing architect released the Mother’s original plan to a select few in May of 1974, while The Gnostic Circle was in progress, on which basis the Matrimandir section of the book was written and published. Finally, when in the midst of the Urn controversy, he circulated the released transcripts sometime in late 1974-1975 (incomplete and strategically edited, we must add); they confirmed everything written in The Gnostic Circle regarding that Vision.

          This is the point. The Mother’s words were required only for the purpose of establishing beyond question what that perfect form is since errors had entered the plan drawn up by Udar, the Ashram engineer. A person of knowledge sees just that plan and knows what it is, its perfection, its purpose, and the laws it embodies and utilises to fulfil a superior function. This is the way Knowledge has been preserved in India for thousands of years; not only in India but throughout the ancient world. Even the sacred mantras are treated in the same way, with that same reverence for perfection in every detail; indeed, in deference to Mahasaraswati, the reigning Goddess of our Age. The disciple is trained to chant the riks and mantras flawlessly. The Word in such instances is just another ‘temple’. One is the ‘sound’ from the human temple; the other is the Word of the constructed form. Both embody that supreme perfection, - the one more ephemerally, the other more lastingly. Hence the greater emphasis on strict adherence to the commands of the Rishis in sacred architecture and sculpture. And though the aspirant himself is not yet an embodiment of that perfection, he knows that in concentrating on that Vision he can become THAT. This is his yoga of Perfect Works.

          Consider the model Satprem offers: forget the form of perfection with its centimetres (and ‘astrology’, i.e., the ancient traditions) and project your aspiration into what you build, whose actual form is only secondarily relevant, if at all. When you reach ‘perfection’ the Matrimandir will be perfect – spontaneously, he states.

          There are two major flaws in this concept which we would like to expose. One is described above and conforms to ancient traditions of all times: we start not by cementing our flaws but by reproducing as exactly as possible the Mother’s Vision in order that in the process we grow into that perfection.

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