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Prior to these Chronicles it is hard to imagine what real and non-speculative sense could be made of these verses. Yet with Saraswati’s grace we have been able to uncover dimensions of the Veda similar to her own unveiling through satellite images in the mid-1980s, contiguous indeed with the yogic realisation of Skambha itself. And thus the ancient way is renewed, re-established in the midst of ‘all that moves and breathes’. That is, never denying the Becoming but through and by the passage of time, Skambha is set in place as the centre. It holds, it creates order of everything ‘that moves and breathes’.[1]
          The Veda are re-established only by realising that same high truth through the same yogic processes of old - but made new as all things are made new by the truth of that which moves. For several millennia we have had to tolerate a denial of that sacred Becoming in attendance of the Supramental Manifestation that could reinstate the way of the Ancient Ones within the context of our evolving world. In the Auroville Matrimandir we encounter a similar denial – nay, the epitome of that negation. We see emptiness instead of fullness; we see falsehood instead of truth by virtue of the fact that emptiness – shunya - can never lead to Skambha and the Cosmic Truth. And without the realisation ‘that fills the void’, all that is un-Vedic triumphs and continues to subjugate the land where Purnata was that Cosmic Pillar, the ‘support’ of all the worlds, of all that ‘moves and breathes’. This is the Core’s Pedestal of the Mother’s Vision.
          ‘…Though manifest, it is yet hidden, secret…’ This describes the Masked Transcendent of Sri Aurobindo’s Savitri. It is the compact Fullness of the Zero, - or 9/6/3, Transcendent, Cosmic, Individual as the great secret of our evolving world which is born of the Law of Three. The Transcendence, we thus realise, is not the dissolution of nirvana, which demands a severance and a denial of all that the soul knows to be true and eternal; indeed, a camouflaged denial of the Transcendent itself. The word in the supramental realisation is integration, each thing in its place so that ‘all that moves and breathes’ can indeed be set fast by this mighty mode of being. This is the message of Oneness that the Earth requires at these critical crossroads of her destiny.
          The realisation the Veda encourages has the power to solve the paradoxes of our world. It brings into our conscious experience the Beyond which until now the human species has only been capable of knowing after death; or else by extending one’s consciousness to its extreme limits. And thus one returns to life on this planet again in a state of unknowing. One begins again the journey of life seeking to recapture that knowledge of the ‘hidden secret’. Our entire existence is a pursuit of that secret – for the most part without any awareness that we are seeking at all, much less what the nature of that pursuit is and its goal.
          In the Mother’s chamber the Core identifies the foundation on which our life must be established so that alignment and centering can permit a new direction in our quest.

[1] In the Core of the Mother’s chamber these Atharvaveda verses are presented geometrically in the Pedestal: the Ray is ‘manifest’ as it enters the Shalagrama/chamber, but when it reaches the Pedestal it is ‘hidden, secret’. Therefore it is a total falsification of the Vedic sense in the Mother’s vision to have altered the Pedestal on the basis of an architect’s whim as in the Auroville Matrimandir, to have eliminated the Mother’s Vedic knowledge in favour of these ‘mental ideas’. Above all, Sri Aurobindo lived the experience which has been impeccably rendered by the Mother, but then eliminated in the Auroville rendition for no apparent reason other than an architect’s ‘mental idea’.