journal d'une transition

1325

This stark choice has been made imperative after the collective descent into the pit demonstrated by the recent meetings about Matrimandir.

But in some ways such a situation was quite predictable. Auroville is about conscious choices at every step of the way. The choice before us is whether this city will be like a hundred other cities following the West’s cycle of failures or whether this collectivity will have the courage and the awakened aspiration to choose a spiritual path. And whether people like it or not Auroville is in India because it has the knowledge of the spirit! A conscious choice has become urgent, even imperative in Auroville’s civic life, in its governance, and most importantly, in the way it perceives the spiritual centre Mother placed at its core, not just as a symbol for Auroville itself, but as a symbol of all mankind’s aspiration for the Divine. Mother has already created the domains of consciousness; these await their hour, for they require a satisfactory life mass to manifest. Auroville could be today outwardly what it is inwardly – a creation of harmony. Or it could descend into the opposite reality! And it is precisely this opposite reality that has been demonstrated by the current round of meetings organised about Matrimandir. In fact these meetings are a text book case of how not to deal with a problem! (And if analysed as such they might still be made to serve some future purpose). But the force that has expressed itself in them can be transmuted only if another force, another way of being asserts its supremacy. It is significant to note that the meetings could NEVER have come to such a pass if the organising structures of Auroville had not only actively legitimised them but, till quite recently, tacitly encouraged the brutality they manifested. This brutality remains still unaddressed whatever euphemistic twist or justification is used to describe it. We remain destined to such a Western cycle of development also because of the bleak truth that the Indian way has not yet asserted itself with enough purity and surety. There is not yet the critical mass that could bring the needed change. Indians remain excellent followers – they seem still so burdened by their colonial past! Auroville’s sole protection now is that it rises to a higher status where another sort of security can prevail. It should not have to endlessly circle in inane, darkly aggressive, ignorant cycles of collective behaviour. There ought to be acceleration. But this acceleration can come only if people inform themselves, develop the individuality to stand for dharmic ‘rightness’ even at personal cost, give birth to a sufficiently large collectivity of awakened individuals. We talk of brotherhood, but words without matching actions are mere mouthings. Brotherhood can be born only in conscious soul spaces. Unless we think deeply, unless we live widely and generously, this cannot be developed. Brotherhood is a priesthood, an austere discipline. Will, character, self-discipline and self-mastery are the backbone of Dharma. There can be NO sanction for a certain type of behaviour: brotherhood, with its spiritual laws, necessarily VANISHES the moment we ‘go after’ someone, for then remain merely destructive laws from the vital plane (the laws of Kali and Rudra)! ‘No real peace can be till the heart of man deserves peace…’ 8. To find a true individual position: to make it an active power for change.