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1319
These two texts were posted and circulated.
*What exactly is happening? Text offered by Deepti, October 28, 2002:
‘India of the ages is not dead nor has she spoken her last creative word: she lives
and has still something to do for herself and the human peoples. And that which
must seek now to awaken is not an Anglicised oriental people, docile pupil of the
West and doomed to repeat the cycle of the occident’s success and failure, but still
the ancient immemorable Shakti recovering her deeper self, lifting her head
towards the supreme source of light and strength and turning to discover the
complete meaning and vaster form of her Dharma.’
Sri Aurobindo.
“Dear Friends,
It is sometimes hard to manage coherent explanations especially when, as is the
case with the Matrimandir imbroglio, so many spirals intersect and influence each
other. Indian wisdom recognises that a great deal of reflection and discernment in
thought is needed to arrive at a Dharmic standard of life and action. For a
collectivity, an open dialogue and debate on crucial issues and ideas is essential.
Therefore this more deliberate, written note might prove useful to stimulate the
much needed ‘vichar’ and ‘viveka’ to help clarify thought and further action. As long
as collective spaces are used against people to destroy or replace or forcibly put
them in their ‘right’ place little progress can actually take place. When and if the
calm required is found and the necessity of seeking a commonalty of approach
agreed upon – some of these subjects will definitely required to be discussed.
.What exactly is happening?
There are many popular views about the Matrimandir situation. Depending upon
one’s way of being one may settle for one or another. Broadly, the superficial
‘presentations’ of the problem express themselves as: that it is merely the
supposed ‘power trip’ of the ex MMCG from whom ‘control’ must finally be wrested
as the time for ‘change’ has finally arrived; or, it is the hitherto unacknowledged
godlike status of the architect which must finally be settled; or, it is two groups
endlessly warring with each other while the rest of Auroville’s population
unfortunately suffers the consequences. Only those who have a lazy mentality can
persuade themselves to settle for such silly, mechanical explanations.
Let us have no illusions. The present situation at Matrimandir is one of the most
crucial tests before Auroville – one that has the power to reorient its destiny for a
long time to come. And it touches almost every aspect of Auroville life: what is the
relation of a soul to the body? And depending upon our answer, what is the type of
city we want? What is the manner in which a city such as Auroville ought to
organise its governance? How should its economics be arranged? The problem of
race relations inexorably surfaces in this story, and so does the attitude to the local
area. And then there is the question of what should the Dharma of an Aurovilian be.
Finally, Matrimandir touches India in a manner that nothing else in Auroville does,
and what we do there will have a prime impact upon what happens to Auroville in
India and with India. It is as if the Time Spirit is bringing up for review everything
that happens in Auroville as also the manner and motivation of its occurrence.