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Time and again MAC has stated that, apart from all else, the really unacceptable aspect to these thirty years of involvement with the Mother’s temple has been the deception surrounding the execution. To date there is no attempt to clear the air and seek a way to rectify at least this aspect of the problem. In normal society, given the fact that public funds are involved, this would be the least one would expect. But not so with a community that pretends to have attained great spiritual heights. Arrogance appears to reign supreme; and that alone would preclude any possibility of those involved to be or to have been channels for the creative process described above. There was not only turbulence caused by this arrogance; it was a veritable tsunami! In such a circumstance, naturally the Mother’s vision suffered the fate of a total distortion.
            But, as stated above, the true creative process in the Gnostic Being is one that involves both observer and observed. This means that just to appreciate the higher aspects of the Chamber, if they had been incorporated in the Auroville construction, that observer would have to be poised in the right consciousness as well. In this lies the experience of oneness.
            The matter becomes more complex, however, in terms of a descent where an entirely new Model of the Universe is to be the beacon light for the future. When Christopher Alexander laments that physics and its resultant cosmology, developed over the past 300 years, has brought the human being to accept a purposeless mechanistic view of the world, he is absolutely correct. And further, when he, like other perceptive seekers, insists that a new cosmology is demanded in order to rectify this wrong direction imposed by physicists and cosmologists whose models do nothing to heal the separative consciousness and offer a vision of oneness in the place of the disunity we now know, he is once again perfectly in tune with the New Way.
            But where we part ways is in the model he offers. Interestingly, he is an architect, and the Mother’s vision with its accompanying new cosmological formula, is precisely in the form of AN ARCHITECTURAL MODEL. Thus Alexander can appreciate its value given his approach to both architecture and cosmology. And this brings us back to the paradox.
            Totally lacking in Alexander’s latest model (2004) is TIME. Thus, when he writes of ‘living centres’ and a dynamic model, and yet makes no mention of the Time Factor and does not seek to integrate that into his model, we cannot see how this would help change matters effectively to alter our perception of the world. However, the Mother’s model does precisely that: She reveals the means by which time and space are harmonised and become equal and complementary parts in this revolutionary and unique model.
            But the matter is not so simple. For the paradox lies in the fact that if Time is to be incorporated then precision of measurement is indispensable: without that precision – which the Mother again and again insisted upon – Time is nowhere in the building. And for measurements to be ‘precise’ in this new way, which alone among all cosmological models integrates Time, knowledge is the first and most essential ingredient. Precision does not arise ‘spontaneously’, contrary to Satprem’s explanation in a letter to the builders, simply by their dedication and bhakti, or their poise of consciousness while building (see CIC 2).  Such a structure can only come into being in full knowledge and with total awareness of exactly what one is constructing – because that is the meaning of the next stage for the evolving human consciousness, the Gnosis of the Supramental. If this were not the case we could not call the Mother’s revolutionary Model of the Universe the symbol of the FUTURE realisation.

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