Year-end updatesㅤㅤㅤㅤㅤㅤㅤㅤ

This year has been a year of transformation for the poultry. We completed the full transition from white to brown birds and strengthened our free-range systems, experimenting with new grazing rotations, fodder crops, and improved water and feeding systems. Despite periods of illness and market dips, bird health improved steadily, and we joined the Cage-Free & Free-Range Poultry Producers Association. As we advance on our application for the Humane Farm Animal Care certification, we remain even more committed to building ethical poultry as a core part of the farm. Home  »  Blog  »  Year-end updates Year-end updates December 2025​ · AuroOrchard Poultry This year has been a year of transformation for the poultry. We completed the full transition from white to brown birds and strengthened our free-range systems, experimenting with new grazing rotations, fodder crops, and improved water and feeding systems. Despite periods of illness and market dips, bird health improved steadily, and we joined the Cage-Free & Free-Range Poultry Producers Association. As we advance on our application for the Humane Farm Animal Care certification, we remain even more committed to building ethical poultry as a core part of the farm. Vegetable garden The vegetable garden has had abundant cool-season harvests, successful turmeric and sweet-potato yields, and expansions into wild edible greens and ginger trials. Monsoon months challenged sun-loving crops, but green manure, mulching, and raised-bed drainage helped maintain soil fertility. Burlap tarp experiment was a failure but it taught us something valuable about soil drainage during the monsoon. Throughout the year, we grew a steady diversity—from lettuces, greens, brinjal, ladies fingers, herbs, pumpkins, legumes, and root crops—while working to conserve moisture, add biomass, and refine weed management. Orchards This was our most intensive orchard years, with seven new syntropic and intercropped fruit blocks planted (Papaya-Citrus, Avocado-Papaya, Coconut-Banana, Ramphal-Pineapple, Jackfruit-Papaya, Mango-Citrus, and Hope Jackfruit/Avocado blocks). Despite challenges with Mango and Avocado yields due to rains, the intercropping trials performed well—especially turmeric, pineapple, and pumpkin. We also expanded biomass species, refined pruning cycles, introduced new citrus, and continued cyclone recovery work for Papaya and Banana. Syntropic blocks showed vigorous, synergistic growth and promise as our most efficient orchard-establishment strategy. This work is exceptionally important in guiding our orchard work for the coming year. Seeds & Nursery The nursery was vibrant and dynamic throughout the year, producing a wide range of vegetables, herbs, biomass plants, and fruit saplings. We propagated Jackfruit, Soursop, Papaya, Avocado, Mexican Sunflower, Moringa, Agathi, Subabool, Lemongrass, mint varieties, and other herbs. Community support helped expand our Avocado seedling collection and new Avocado plantations. The nursery played a central role in both orchard expansion and vegetable season planning. Abundance We emphasised the shift from “processing” to food preservation in using what the farm grows in ways that honour nutrition, flavour, and seasonality. This year, we offered a wide range of products—mango conserves, lemon marmalade, basil pesto, cashew items, herbs, brinjal spread, seasonal vegetable recipes, salad mix and so on. A new renovated workspace and a growing team allowed us to experiment more, receive valuable community feedback, and explore natural packaging for the future. We are entering the new year with the aspiration to extend as well as deepen this work. Research & Education We organised all our research projects on our website and prepared a series of courses on vegetable gardening, orchards, animals, and integral food philosophy. Research expanded across natural beekeeping (supported by a seed grant from SDZ, Netherlands), aquaponics, technology integration for irrigation, biofermentation for soil and plant applications, species identification of fruits, and production-data analysis. Most importantly, we continue to deepen our work on natural beekeeping, hive multiplication, and exploring medicinal stingless-bee honey. Previous Article Featured Articles Year-end updatesㅤㅤㅤㅤㅤㅤㅤㅤ 20 Dec 2025 Abundance Product of the Month 05 Dec 2025 Ayurvedic Recommendations for Winter 19 Dec 2025 Our Brewery for Plant Health 19 Dec 2025

Our Brewery for Plant Health

There is a common myth that imbalances in insect populations will disappear if agricultural systems are brought “back into balance.” This assumption rests on the idea that agriculture itself is a balanced ecosystem, which is fundamentally incorrect. Agricultural systems—even in their most natural forms—are human-designed systems, shaped by human needs, diets, and production goals. Home  »  Blog  »  Our Brewery for Plant Health Our Brewery for Plant Health December 2025 · Anshul Aggarwal There is a common myth that imbalances in insect populations will disappear if agricultural systems are brought “back into balance.” This assumption rests on the idea that agriculture itself is a balanced ecosystem, which is fundamentally incorrect. Agricultural systems—even in their most natural forms—are human-designed systems, shaped by human needs, diets, and production goals. While diversification and ecological practices can reduce the severity of pest outbreaks, they cannot eliminate them. Modern agriculture, which serves diets limited to a relatively small range of vegetables and fruits, necessarily restricts the diversity that can be accommodated on the farm. In this sense, persistent insect pressure is an inherent feature of agriculture. It cannot be completely resolved, only moderated through careful and continuous management (Oerke, 2005). Moreover, pest pressure today is shaped not only by on-farm diversity, but by the biology of the larger landscape and by changing climatic conditions. Research in agroecology and landscape ecology helps explain why pest pressure can remain high even in diversified farms. Studies show that while ecological practices like crop diversification and habitat enhancement can increase populations of natural enemies, they do not always translate into consistent pest suppression in every field because pest regulation depends strongly on landscape context and habitat structure beyond the farm boundary. For example, natural pest control tends to be stronger in complex, patchy landscapes, with abundant non-crop habitats that support predators and parasitoids, but this effect varies and is not guaranteed (Bianchi et al., 2006; Poveda et al., 2025). Another important limitation of ecological pest regulation lies in the difference between ecological and agricultural time scales. Predator–prey relationships, soil food webs, and habitat-based regulation often require many years to stabilise, whereas farms operate on seasonal cycles that demand immediate outcomes. Farmers must harvest crops within weeks or months, not decades. This temporal mismatch means that even ecologically well-designed farms often need active interventions to bridge the gap between long-term ecological recovery and short-term production needs. In our own production analyses, we found that we lose around 30% of certain crops due to insect damage. These include borers, mealybugs, hoppers, and beetles on brinjal; aphids on long beans; blister beetles on lady fingers and beans; and red gourd beetles on pumpkins, cucumbers, and other gourds—despite years of intercropping, flowering hedges, and multi-layered cropping systems. To prevent severe losses, we have so far relied on neem oil sprays and commercially available biopesticides such as Beauveria bassiana (a fungus) and Bacillus thuringiensis (a bacterium). While effective to a degree, these are purchased inputs. We have therefore been exploring more diverse, farm-made preparations such as Themmor Karaisal, Panchagavya, and fermented leaf extracts using plants like Calotropis, Adhatoda, castor, and moonflower—though not yet with full consistency. Our goal has never been a complete elimination of insects, but the cultivation of systems capable of tolerating a certain level of damage without catastrophic crop loss. So far, we have accepted around 30% as the fair share, our contribution to the ecology, the tax the farmer pays to the land for setting up agriculture. However, given the precarious financial situation on the farm as well as the pressure to deliver more food for the community, we are forced to re-assess if some of these losses can be avoided without damaging the ecosystem. Recently, we met the Aarka team (Elen and Shankar), who have developed formulations aimed at rebuilding functional ecological relationships that were historically embedded in farming systems, though under very different population, climatic, and landscape conditions. Their herbal preparation, Aarka, can be applied in dilution and combined with other ferments—such as oil mixes, fish amino acids, and Themmor Karaisal—for foliar sprays to reduce fungal, bacterial, and insect pressure. These bioferments not only prevent “pests” but also deliver essential herb compounds and micronutrients to the plants, strengthening them and building their own capacity to deal with biological pressures. We organised an afternoon of preparing these different formulations together with our team and developed a plan to use them more consistently, as part of an ongoing effort to reduce crop losses while working within the ecological limits of contemporary agriculture. Our brewery now consists of the following ferments: Aarka solution fermented with sugars and proteins Jeevamrit (fermented mix of cow dung and urine) Panchagavya (fermented mix of the five gifts from the cow–dung, urine, milk, curd, ghee) Themmor Karaisal (fermented mix of curd and coconut milk) Oil concoction (Castor, Mahua, Pongam and Neem oils) Fish amino acids (fish waste fermented with banana) Biopotash solution (ash in rainwater) In the coming days, weeks and months, we aim to consistently inoculate our soil and plant ecology with these ferments and observe the response in terms of plant health and productivity. There is a common myth that imbalances in insect populations will disappear if agricultural systems are brought “back into balance.” This assumption rests on the idea that agriculture itself is a balanced ecosystem, which is fundamentally incorrect. Agricultural systems—even in their most natural forms—are human-designed systems, shaped by human needs, diets, and production goals. While diversification and ecological practices can reduce the severity of pest outbreaks, they cannot eliminate them. Modern agriculture, which serves diets limited to a relatively small range of vegetables and fruits, necessarily restricts the diversity that can be accommodated on the farm. In this sense, persistent insect pressure is an inherent feature of agriculture. It cannot be completely resolved, only moderated through careful and continuous management (Oerke, 2005). Moreover, pest pressure today is shaped not only by on-farm diversity, but by the biology of the larger landscape and by changing climatic conditions. Research in agroecology

The Lost Generation of Farmers

In Tamil Nadu, farm workers (cultivators and labourers) have dropped from ~62% of the total workforce in the state in 1981 to ~41% in 2001, and in a more recent study from 40% in 2012 to 22% in 2022 Home  »  Blog  »  The Lost Generation of Farmers The Lost Generation of Farmers December 2025 · Anshul Aggarwal “However they roam, the world must follow still the plougher’s team; Though toilsome, culture of the ground as noblest toil esteem.” — Thirukural | v. 1031 In Tamil Nadu, farm workers (cultivators and labourers) have dropped from ~62% of the total workforce in the state in 1981 to ~41% in 2001, and in a more recent study from 40% in 2012 to 22% in 2022 (Vijayabaskar, 2017; Gunasekar, 2025). The number keeps declining and is only representative of the same trend across the country and the world . The causes are complex and range from fragmentation of land leaving farming unviable on small lands (95% of farmers have land less than 5 acres), heavy work load, indebtedness, discrimination, lack of welfare schemes or accessibility and better paying opportunities as urban labour (Gunasekar, 2025). The National Sample Survey of 2005 reported that 40% of the farmers did not like farming and were of the opinion that, given a choice, they would take up some other career. 27% found it ‘not profitable’, another 8% reported that it is ‘risky’ and another 5% did not like it for ‘other reasons’.  Research also shows that about 45 farmers commit suicide in India every day with an increase of 2.5% every year (Nagraj et al., 2014). These numbers are highly conservative as farmer deaths remain under-reported and farmers who do not own land, especially women and children are excluded (Haluwalia, 2025). The reasons again are complex ranging from socio-cultural, financial and psychological. Thus, youth is being lost from agriculture to the increasing urbanisation, we are also slowly bleeding out the existing farmers.  Scholars have imagined this culmination of this shift into a “post-agrarian” state, a state of transition from agricultural sector to the manufacturing and service sector (Vijayabaskar, 2017) – eventually, a world without agriculture.  In a recent article, Torero, the Chief Economist of the Food and Agriculture Organization of the United Nations, points out the declining number of people involved in agriculture, the rising median age of the current farming populations and the lack of job opportunities for young people. His thesis is that agriculture is more than just “growing food” and that young people can be lured into agriculture through tech-startups, supply chain solutions and so on. There is also a general sense amongst agrarian scholars that creating jobs in the urban sector will lead to social emancipation of agriculture workers. They largely suggest that as long as rural youth find quality jobs outside of the farms, the state would have exercised good political and social intervention. While this is appreciated, it still doesn’t answer the fundamental question- what agriculture can we have in the next fifty years if there are no farmers at all?– the farmers who are involved in “growing food”. Who will grow food in the coming decades if the post-agrarian paradigm was to be fully realised and leaves a vacuum in rural life and agricultural work? How can social, cultural and spiritual skills be reproduced that make the very foundation of agriculture? This story is even more stark in Auroville, where we aspire to be self-sufficient through karma yoga and spiritual realisation in material work. Out of the 2665 adult Aurovilians (Census 2025), only 49 are farming, and this includes part-time farmers as well. That’s less than 2% of Aurovilians working on the farms–1 Aurovilian farmer for 55 Aurovilians. This number is also one-third of the number of labour hired from the villages around Auroville for permanent or seasonal farmwork (around 140 people). We have outsourced our difficult work to the villages for cheaper labour while we engage in ‘higher’ pursuits of a spiritualised community. We must acknowledge that we are not only far from self-sufficiency in terms of food quantities, but also in terms of work despite the fact that the community keeps growing. Moreover, the median age of the existing farmers is rising with only a few young Aurovilians involved. So, where is the next generation of farmers of Auroville? And how can we even expect to have young people join the farms when the perception of farming is that of a ‘profession of poverty’, constant battle with wildlife, lack of acknowledgement for Auroville grown food within the community and a growing mistrust and lack of support (financial and otherwise) from the Auroville governance for farmers? In the last two years, AuroOrchard has made a deliberate effort to welcome new volunteers, newcomers and young Aurovilians on the farm by offering them an opportunity for different kinds of works (field work–vegetables, orchards, harvesting, cooking, food preservation, documentation, research, education). We now have 7 newcomers on the farm, learning about farming and helping us build a new team for the future. All these newcomers are supported directly by the farm with no support from the central fund. This puts a lot of financial pressure on the farm and restricts us from taking more young people and engaging them in meaningful work as they embark on their journey in Auroville. To support a new generation of farmers, we have started diversifying our income through preserved products from the farm and educational programs. And yet, this is not enough. This year, we are raising funds to support this young team. Additionally, we are trying to reason with the Auroville governance that this is worth investing in–for engaging newcomers as well as supporting one of the most crucial activities for sustenance and growth- growing food. We need a radical reorientation of our policy for the farms, which also means giving up all the neoliberal and capitalist measures that seem to have completely overtaken all aspects of Auroville’s work. Agriculture will need to be

The Dilemma of Animals in Agriculture

We would not need to go hunting for our connection to our food and the web of life that produces it. We would no longer need any reminding that we eat by the grace of nature, not industry, and that what we’re eating is never anything more or less than the body of Home  »  Blog  »  The Dilemma of Animals in Agriculture The Dilemma of Animals in Agriculture December 2025 · Anshul Aggarwal “We would not need to go hunting for our connection to our food and the web of life that produces it. We would no longer need any reminding that we eat by the grace of nature, not industry, and that what we’re eating is never anything more or less than the body of the world. I don’t want to have to forage every meal.” — Pollan, M., The omnivore’s dilemma: A natural history of four meals (2006), p. 378 According to analyses by the Sentience Institute (USA), over 90% of farmed animals globally are living in inhumane facilities known as “factory farms” at present. The intensive confinement of animals on these farms leads to a range of psychological and physical health problems, and many of these animals endure painful deaths on account of health complications caused by their breeding or environment. Some animals are debeaked, castrated, or mutilated in other ways without anesthesia. The stunning methods used to knock some animals unconscious before slaughter fail regularly, and errors on industrial slaughter lines result in atrocities such as nearly one million birds being boiled alive every year. Nearly all fish die by being painfully suffocated and crushed by other fish in nets that pull them out of the water. Of all land animals in factory farms, over 60% are chickens raised for meat, about 30% are chickens raised for eggs and about 10% are cattle, sheep and pigs.  Large international surveys indicate that the vast majority of the global population— approximately 86–92% — consumes meat or other animal-based foods with only a small share identifying as vegetarian or vegan (Statista (2023); Ipsos (2018)). Global meat production has more than doubled since 1961 (OWD) and animal based protein makes up about 20% of the global diet (OWD). In a world where global demand for animal protein seems to be rising (OECD-FAO, (2025)), how can we reconcile the massive impact that animal farming has on animals as well as on our ecology and environment? Scientific evidence shows that humans started settling down as agricultural civilisations over ten thousand years ago. This move represents an important change for humanity from the wilderness of nature to an intentional participation with nature. It marks a separation of humanity from the forests, pointing to a self-discovery within the collective context of a polis. And animals like chickens, sheep, goats, cows and horses followed the humans into this agricultural polis–they became domesticated. What emerged was not merely a technical shift in food production, but a deep transformation in the human–animal relationship. For instance, the horse and the cow, especially in the Indian culture, represent power and knowledge respectively, the symbols of human evolution from the unconscious vital towards a great consciousness of self-reflexivity. They become important symbols of vedic rituals as well as metaphors of self-transcendence. Humans and animals have, therefore, shared a long domestic relationship of mutual interchange in the form of care and food, as well as a deep spiritual kinship. However, as agriculture becomes industrialised, this relationship of care has turned into a relationship of extraction–beings have turned into resources– only to be exploited for human consumption. Today, amidst multiple schools of farming and food possibilities, the farmers face the following challenges: “We would not need to go hunting for our connection to our food and the web of life that produces it. We would no longer need any reminding that we eat by the grace of nature, not industry, and that what we’re eating is never anything more or less than the body of the world. I don’t want to have to forage every meal.” — Pollan, M., The omnivore’s dilemma: A natural history of four meals (2006), p. 378 According to analyses by the Sentience Institute (USA), over 90% of farmed animals globally are living in inhumane facilities known as “factory farms” at present. The intensive confinement of animals on these farms leads to a range of psychological and physical health problems, and many of these animals endure painful deaths on account of health complications caused by their breeding or environment. Some animals are debeaked, castrated, or mutilated in other ways without anesthesia. The stunning methods used to knock some animals unconscious before slaughter fail regularly, and errors on industrial slaughter lines result in atrocities such as nearly one million birds being boiled alive every year. Nearly all fish die by being painfully suffocated and crushed by other fish in nets that pull them out of the water. Of all land animals in factory farms, over 60% are chickens raised for meat, about 30% are chickens raised for eggs and about 10% are cattle, sheep and pigs.  Large international surveys indicate that the vast majority of the global population— approximately 86–92% — consumes meat or other animal-based foods with only a small share identifying as vegetarian or vegan (Statista (2023); Ipsos (2018)). Global meat production has more than doubled since 1961 (OWD) and animal based protein makes up about 20% of the global diet (OWD). In a world where global demand for animal protein seems to be rising (OECD-FAO, (2025)), how can we reconcile the massive impact that animal farming has on animals as well as on our ecology and environment? Scientific evidence shows that humans started settling down as agricultural civilisations over ten thousand years ago. This move represents an important change for humanity from the wilderness of nature to an intentional participation with nature. It marks a separation of humanity from the forests, pointing to a self-discovery within the collective context of a polis. And animals

Flow of fire and water on the farmㅤㅤ

In the Sāṃkhya school of Indian philosophy, the unfolding of matter from spirit gives rise to the senses and to the five elemental manifestations of the material world. From space, emerges air, the principle of movement, and fire, the principle of transformation. Then comes water, carrying flow, continuity, and the subtle pulsations of energy through matter. From the settling of this movement is born earth, the solid ground where life takes form and rests in its full potential. Home  »  Blog  »  Flow of fire and water on the farm Flow of fire and water on the farm December 2025 · Anshul Aggarwal In the Sāṃkhya school of Indian philosophy, the unfolding of matter from spirit gives rise to the senses and to the five elemental manifestations of the material world. From space, emerges air, the principle of movement, and fire, the principle of transformation. Then comes water, carrying flow, continuity, and the subtle pulsations of energy through matter. From the settling of this movement is born earth, the solid ground where life takes form and rests in its full potential. Farming is an interaction of all these elements—an ongoing exchange between soil, water, light, air, and the consciousness of the one who tends them. While the Sun remains the primary fire and source of energy, we now also work with another form of fire: electricity, which powers pumps, motors, vehicles, tools, and the quiet machines woven into daily life on the farm. Similarly, rain brings water in its natural rhythm, but we have also learnt to draw from the rainwater stored underground. The farm has three borewells, each serving a specific area and purpose. In this way, the ancient flows of fire and water manifest today as the flows of electricity and irrigation lines across the land. These flows move together; they remain the source of energy for all work on the farm. Over the last fifty-eight years, these flows have gradually expanded to cover a large part of the farm. But further extension is needed to serve areas still cultivated sub-optimally. One might ask: why expand this infrastructure at all? Shouldn’t some parts remain free of artificial flows? Aren’t the Sun and the rain enough? Isn’t natural vegetation sufficient? These questions are part of an enduring dilemma in human life. Our footprint on the planet is large; the footprint of farming especially so. Agriculture is the world’s largest consumer of water, a driver of deforestation and biodiversity loss, a source of carbon emissions, and—in its industrial form—the cause of immense ecological, animal, and human suffering. In such a scenario, it is natural to think that the solution lies in withdrawal: if only humans stepped back, perhaps the earth would regain its balance. We witnessed glimpses of this during the Covid pandemic, when air grew cleaner and wildlife briefly reclaimed spaces near cities. But this brings us to a deeper question: what then is the role of humanity at all? It cannot be inaction. And as our experience shows, even the smallest human action today has ecological and social consequences. Integral Yoga would tell us that our role is not domination but participation—a conscious collaboration with the creative force of nature for mutual growth and progress. Agriculture is one of the clearest expressions of this human–nature participation. Thus, expanding human activity on the farm can arise from two very different impulses–domination, colonisation, and control, or service to the land and to the community—enhancing the ecosystem, the soil, the earth, and producing food for the people we serve. We strive (with successes and failures) toward the latter. In the coming year, we aim to expand our micro-irrigation network as we establish new orchard blocks and diversify existing fruit areas. This year we have learned how communities of crops support one another and reduce the overall water footprint of the farm—simply because the soil remains densely covered with vegetation: some plants grown as food for the farm, others as food for the soil, insects, bees, and birds. Our primary focus will be the mango and cashew orchards, the oldest sections of the farm, which at present are monocultures. Our experiments with cultivating pineapple, ginger, turmeric, yam, and taro within existing orchards have given remarkable results, and we hope to continue this diversification. And water needs energy to flow. As our irrigation network expands, so does the need for energy—whether through electrical connections, lines, or solar-powered pumps. Meanwhile, some of the existing infrastructure, built over many decades, now needs repair and renewal. These are our goals for the coming year—to tend to the flows of fire and water on the farm, the two essential elements for movement and transformation without which both the earth and human consciousness remain sterile. And given the changes the farm (and Auroville) has witnessed in the last few years,  it is evident that the psyche of the farm too needs a movement and transformation, as it goes through a radical transition socially, politically and economically. Previous Article Featured Articles Monthly Updatesㅤㅤㅤㅤㅤㅤㅤㅤ 28 Nov 2025 Abundance Product of the Month 22 Oct 2025 Flow of fire and water on the farmㅤㅤ 03 Dec 2025 Hands-On Approachㅤㅤㅤㅤㅤㅤㅤㅤㅤ 29 Nov 2025

Help us raise funds for 2026!ㅤㅤㅤㅤ

Until last year, we managed to support our team mainly from the farm income. For the coming year, we are seeking some funds to be able to support the newcomers who have just joined the farm, a communication team that helps us share our work with the community and basic support like food and transport for our volunteers. Our goal is to become financially sufficient in the next year to be able to support all our team expenses from the farm itself. Home  »  Blog  »  Help us raise funds for 2026! Help us raise funds for 2026! November 2025 · Anshul Aggarwal AuroOrchard is Auroville’s oldest farm, founded in 1968-69 under the guidance of the Mother with the vision of “growing food for Auroville.” Spread over 25 acres of red earth on the eastern coast of Tamil Nadu, it has been a cornerstone of Auroville’s food system for more than five decades. Today, it produces over 50% of the fruits and vegetables and 90% of the eggs from Auroville farms. The farm grows a diversity of crops—mangoes, papayas, bananas, guavas, citrus, roots and tubers, leafy greens, vegetables, and herbs—alongside a small poultry that provides eggs. Each year, these fields and orchards yield several tonnes of fresh food, much of it flowing directly to Auroville’s kitchens and residents. These numbers are never the measure of the work, but rather quiet signs of the farm’s steady rhythm of care and abundance. An overview of AuroOrchard’s production in 2024-25 In the last five decades, the farm has dealt with many challenges and transitions—ecological, physical, social, cultural, financial, and personal. Despite this, and despite the growing uncertainties of the world, it continues to hold to its purpose: growing food for Auroville and tending to the fragile web that binds land, community, and spirit together. For us, growing food for Auroville also means discovering what agriculture can be for a community and for future humanity. We are deeply grateful for the trust placed in us by our donors and AVI USA. We are committed to working sincerely, carefully, and with a deep sense of responsibility to the land and the community.To continue developing the farm in 2026, we are seeking 36,000 USD. Budget allocation for 2026 Irrigation Infrastructure We are expanding our micro-irrigation network as we establish new orchard blocks and diversify existing fruit areas. The expense covers the cost of pipes, plumbing fixtures, and labour for installation and maintenance. Energy: Solar & Electrical Infrastructure Our electricity infrastructure needs upgrading as the farm is expanding both in intensity of the existing activities as well as addition of new work . In the coming year, we need to reorganise domestic loads across the farm, install a new agricultural electricity connection, purchase and install larger batteries to make better use of solar power. This is a major step toward long-term energy independence and reducing operational costs. Poultry: Upgrading existing infrastructure In the coming year, we would like to continue upgrading our poultry- with free-range expansion, coop renovation (roof, flooring, nesting spaces), improvements aligned with humane poultry certification standards. This work directly improves bird welfare and egg quality while restoring an ageing system. Food Processing – New Machines, Tools, Systems A new food-processing team has emerged, and we have begun developing a wider range of value-added products that help reduce post-harvest losses and add economic resilience.The goal for the coming year is to purchase small and mid-scale machines, tools for dehydration, bottling, and processing, storage improvements. This work will directly help in supplementing farm income towards long term financial sustainability. Dormitory This is the major project for 2026. We would like to improve the existing dormitory and build a new one to address the housing needs for long term volunteers and newcomers on the farm. The current set up can accommodate at most 6 people. We would like to build a new, mobile structure that can accommodate an additional 10 people (at least). This will help us invite young people into agriculture education and practice. Team Support Until last year, we managed to support our team mainly from the farm income. For the coming year, we are seeking some funds to be able to support the newcomers who have just joined the farm, a communication team that helps us share our work with the community and basic support like food and transport for our volunteers. Our goal is to become financially sufficient in the next year to be able to support all our team expenses from the farm itself. To donate, please visit: https://give.aviusa.org/page/AuroOrchard?fundraiser=NGNGZJAM&member=SYPDDLKJ Previous ArticleNext Article Featured Articles Abundance Product of the Month 22 Oct 2025 Monthly Updatesㅤㅤㅤㅤㅤㅤㅤㅤ 22 Oct 2025 Recipe Alert!ㅤㅤㅤㅤㅤㅤㅤㅤㅤㅤㅤ 01 Dec 2025 The Flying Houseㅤㅤㅤㅤㅤㅤㅤㅤㅤㅤㅤ 01 Dec 2025

Report on fund utilisation from AVI USA Matching Campaign 2024

Our Turmeric roots have been sun-dried and turned into flakes that can be easily infused in some hot honey & lemon tea for the changing weather with a pinch of black pepper. Home  »  Blog  »  Report on fund utilisation from AVI USA Matching Campaign 2024 Report on fund utilisation from AVI USA Matching Campaign 2024 November 2025 · Anshul Aggarwal During 2024 and 2025, AuroOrchard was fortunate to have been supported with donations raised through AVI USA, AVI Germany, AVI France, AVI Spain and the Abundance Project Coordination Group which coordinates with Stichting de Zaaier in the Netherlands. This support came at a crucial time after the land exchange at the farm helping us rebuild and replace some critical infrastructure as well as invest in expanding our team and diversifying farm activities.  This report summarises how the funds were used in 2025, and our plans and aspirations for 2026. Funds raised through AVI USA matching campaign 2024 We were able to raise a total of 8500 USD from December 2024 until November 2025. Break-up for expenses of funds raised through AVI USA from Dec 2024 until Nov 2025 Infrastructure More than half of these funds were utilised to replace crucial infrastructure on the farm that was lost in the land exchange of 2023. This includes: a new electrical connection, entrance cowgate, stabilising new paths, water infrastructure for irrigation and domestic use on the farm. Poultry The next big part of this fund was used to renovate and upgrade our poultry. Over the last three years we have made significant changes to our poultry practice- like changing the breed of the birds and adding maintenance protocols. We have now started upgrading the feeding and drinking systems for the birds. This is a significant expense for all the four coops (around 2000 birds). We were able to make a good start in 2025, but much remains to be done in 2026. Food Processing To diversify farm income and find ways of using abundant produce when it cannot be distributed in Auroville, we started a small food processing activity with a new team on the farm. This needed significant improvement in our community kitchen set up and purchasing some basic equipment and tools. Some of the funds were useful in starting this work. Area Description Elements Money spent in 2025 from AVI USA Campaign Total Donation Money spent in 2025 Budget for AVI USA 2026 Water We continue to expand our micro-irrigation infrastructure as we create new orchards and diversify existing ones. Replace & repair two major water sumps, purchase Irrigation pipes, plumbing fixtures, labour for installation & maintenance ₹ – ₹ 1,02,242.00 ₹ 4,00,000.00 Energy As the farm expands, its electrical infrastructure needs expansion. We are are carefully assessing how we can supplement as much of our need through solar energy. Re-organising existing domestic connections to distributed load, new agriculture connection to replace the one lost in land exchange, better and bigger batteries to use solar energy effectively. ₹ 3,14,013.00 ₹ 3,12,775.00 ₹ 5,00,000.00 Volunteer Dormitory To involve more people in our work, we need spaces where volunteers & newcomers can stay. Dormitory structure, common showers, toilet, kitchen area, plumbing and electricity facilities. ₹ – ₹ – ₹ 10,00,000.00 Food Processing During this year, we significantly expanded our food processing systems. We have a new team looking after this work and we need to buy some new machines and tools to improve and do more. Dehydrator, ₹ 66,146.00 ₹ 3,42,087.00 ₹ 5,00,000.00 Storage shed. Poultry Our poultry activity is over 40 years old. Some of the structures need significant repairs and installation of better systems and technology. As we move forward with an international certification of humane poultry keeping, we need to make some investments in upgrading our systems Free range expansion, Coop renovation-roof, flooring nesting spaces.  ₹ 2,54,352.00 ₹ 4,44,539.00 ₹ 3,00,000.00 Team In the past year,  we have made a significant attempt in reaching out to our community through stories and updates about the farm. We have also received a few newcomers who are now dedicated to working at the farm. The massive infrastructure replacement and renovation means we need secured funds to support young people who wish to engage with the farm and dedicate their work in Auroville to grow food. Majority of this support came from the farm income from sales of produce. Only a very small part of the donations were used for this. Communication team, volunteer & newcomer support ₹ – ₹ 82,745.00 ₹ 5,00,000.00 Infrastructure ₹ 1,21,981.00 ₹ 3,95,323.00 ₹ – Plantations ₹ – ₹ 4,03,214.00 ₹ – Tools & Machines ₹ – ₹ 34,932.00 ₹ – ㅤ ㅤ TOTAL ₹ 7,56,492.00 ₹ 21,17,857.00 ₹ 32,00,000.00 $ 8,519.05 $ 23,849.74 $ 36,036.04 Expenses from January 1, 2025 until November 15, 2025 To know about our plans for 2026 and help us raise funds, please visit our donation portal here. Previous Article Featured Articles Abundance Product of the Month 22 Oct 2025 Monthly Updatesㅤㅤㅤㅤㅤㅤㅤㅤ 22 Oct 2025 Report on fund utilisation from AVI USA Matching Campaign 2024 17 Nov 2025 Lessons from Auroville Farm Assessment 2023 22 Oct 2025

Lessons from Auroville Farm Assessment 2023

Across the red soils of Tamil Nadu’s southeast coast, Auroville’s farms continue to hold space for one of the most enduring experiments in community-scale organic farming and agroecology. Home  »  Blog  »  Lessons from Auroville Farm Assessment 2023 Lessons from Auroville Farm Assessment 2023 October 2025 · Anshul Aggarwal​ Across the red soils of Tamil Nadu’s southeast coast, Auroville’s farms continue to hold space for one of the most enduring experiments in community-scale organic farming and agroecology. With the rising ecological, social, and economic pressures on agriculture, it is important to review Auroville farming and put it in perspective with the ongoing global discourse on food and agriculture. As a first step towards this, in 2023, a sector-wide assessment brought together five-year data from sixteen of Auroville’s twenty-six farms to understand the state of farming in Auroville. The study examined land and water use, production, labour, and finance. What emerged is a picture of both resilience and fragility — a network of farms that have weathered shocks, diversified their outputs, and upheld ecological integrity, yet remain challenged by issues of labour, finance, and generational renewal. The full assessment methodology and results can be found here: https://www.avfarmassessment.in/ The assessment team comprised four Aurovilians: Anshul, Avinash, Madhuri, Nidhin. A summary of the main insights gleaned from the assessment with recommendations from the assessment team are given below. 1. A Network of Commons-Based Farms The sixteen farms together span 306 acres, of which 84% are actively used. About 60% of the cultivable land is irrigated through borewells, ponds, and rainwater harvesting systems, reflecting adaptation to Auroville’s dry plateau ecology. All the farms practice organic management, relying on compost, green manures, and traditional bio-ferments such as jeevamruth and panchagavya. Dairy-holding farms close the nutrient cycle internally, producing manure and fertility inputs in-house. These are not industrial operations but diverse agroecosystems that integrate fruits, vegetables, grains, dairy, and poultry. 2. Resilience Through Diversity Production data show clear patterns of resilience. Vegetable output declined sharply—by 34%—in 2020–21 due to COVID-19 and extreme rainfall, but recovered by 2022–23. Fruits remained steady around 42 tonnes annually, while dairy production more than doubled and egg output nearly tripled. This diversity has been key to recovery. Perennial crops and livestock buffered the shocks faced by annual vegetables, demonstrating that integration across crops and animals increases resilience.  The findings reaffirm a core agroecological principle: diversity and cooperation, not specialisation, sustain farming systems in the long run. 3. Labour: The Strength and the Strain Auroville’s farms employ about 150 people, including 49 Aurovilians, 65 regular Tamil workers, and 30–70 seasonal workers. They remain a stable source of employment in the region, yet labour conditions reveal deep strains. Daily wages in 2022–23 ranged from ₹200–565 for women and ₹365–800 for men, exposing a persistent gender gap. Wages rise 5–10% each year, often faster than farm income, and the workforce is ageing with few young Aurovilians entering the field.  Auroville’s community agriculture cannot thrive without labour justice. Equity in pay (gender and Aurovilian v/s non-Aurovilian), social benefits, and apprenticeship pathways for youth must become collective priorities if Auroville’s farms are to remain viable into the next generation. Additionally, the costs of justice must not be passed on solely to consumers or absorbed by individual farms, but held collectively within the community economy. 4. Finance and the Fragility of the Shared Economy Between 2018 and 2023, the assessed farms collectively borrowed about ₹1.05 crore—43% from Auroville’s Farm Group and 57% through personal investment by farmers themselves. Only one-third has been repaid. This reliance on private funding highlights a contradiction within Auroville’s shared economy: collective food security often depends on individual financial risk. Even farms with positive farming surpluses remain vulnerable without structured capital support or budget-linked planning. To secure the future, the community must adopt shared financial frameworks—coordinated budgeting, transparent reporting, and collective investment—to replace ad-hoc dependence on personal loans and goodwill. 5. Ecological and Operational Constraints Wildlife intrusion—from boars, deer, and porcupines to peacocks and stray cattle—is among the most cited causes of crop loss. Periodic water scarcity and monsoon flooding further disrupt operations. Limited cold storage and processing facilities lead to wastage of perishable produce, especially fruits.Larger farms with machinery and infrastructure weather these challenges more easily, while smaller vegetable farms remain exposed.  Conscious and significant  investment in capital for shared tractors, boundary fencing, and expanded rainwater harvesting could greatly improve sector-wide resilience. 6. Aligning Production and Consumption The assessment reveals a mismatch between what Auroville’s farms produce and what its residents eat. While farms grow tropical fruits, greens, and grains, many community kitchens and eateries rely on temperate vegetables and external supplies. Bridging this gap requires closer coordination between farms and consumers. Seasonal menu planning, CSA-style prepayments, and small-scale processing of surplus fruits into dried or preserved products could stabilise farm income and reduce waste. In doing so, the community also reclaims its connection to seasonal, local food. 7. Education, Youth, and Food Sovereignty The long-term sustainability of Auroville’s agriculture depends on generational renewal. The study recommends a young-farmer pathway combining practical training, housing support, and education in agroecology and cooperative management. Farming education must be seen not just as vocational training but as an integral practice of consciousness—a way to unite ecological awareness, skill, and inner growth. Re-rooting farming within Auroville’s educational ethos can ensure that agriculture remains both livelihood and spiritual discipline. Beyond food security, Auroville’s guiding principle must be food sovereignty — the community’s ability to shape its own food system in alignment with ecological limits and social justice. This means shared governance among farmers, distributors, kitchens, and consumers; transparent budgeting; and participatory planning.   Overall the assessment presents a mixed but hopeful picture: a sector that holds the resilience to recover from crisis, has diversified its base, and maintained organic integrity, yet faces structural fragilities in labour and finance, remaining limited in utilising its full potential. In doing so, Auroville’s living experiment in community farming continues to offer a quiet but vital contribution to the search for

Food and Agriculture in Auroville, India

We are being called to view agriculture not as a ‘business’ or a transaction with nature, but a participatory ‘joyous sacrifice of interchange’, a way of mutual action and growth. Home  »  Blog  »  Food and Agriculture in Auroville, India Food and Agriculture in Auroville, India September 2025 · Anshul Aggarwal​ As consciousness advances, Sri Aurobindo (1939) envisioned that the desire for food would, “progress from the type of a mutually devouring hunger to the type of a mutual giving, of an increasingly joyous sacrifice of interchange…Thus the law of Hunger must give place progressively to the law of Love, the law of Division to the law of Unity, the law of Death to the law of Immortality” (pp. 207-208). We are being called to view agriculture not as a ‘business’ or a transaction with nature, but a participatory ‘joyous sacrifice of interchange’, a way of mutual action and growth. Can agriculture be more than growing food? Can it be a path toward human unity and the evolution of consciousness? Over the last five decades, Auroville has undertaken remarkable ecological restoration work—today, much of the township is now under a forest canopy. Alongside this, a network of community farms has taken root, supplying fruits, vegetables, grains, milk, and eggs to the kitchens of Auroville. Yet, like farms everywhere, Auroville’s food system is not without challenges. Farmers face the same global pressures: commodification of food, labour shortages, climate shocks, wildlife pressures, and financial strain. At the same time, Auroville’s farms hold the potential to be something more—collective experiments in the advancement of human consciousness. But we need a new language to address the often overlooked potential of agriculture, and of Auroville farms in particular. Looking at agriculture through the lens of Sri Aurobindo and Mother’s Integral Yoga allows us to discover its multiple dimensions, which could all be integrated into what we can call- Integral Agriculture. The Dimensions of Integral Agriculture 1. The Physical (Ecological) Dimension    Farming is becoming increasingly complex due to the changing climate, the presence of wildlife on farms, and sudden attacks by insects and microbes on crops, among other factors. Being a farmer means bearing these challenges and risks while still trying to put food on the table. At the same time, agriculture itself has a massive impact on the land, and especially modern agriculture has caused large-scale biodiversity loss.    Through agroecology and ethical stewardship, farms in Auroville are attempting to restore the balance between wilderness and cultivation and turn agriculture from colonisation of land into a conscious partnership with it. Auroville farms have an interesting history of regenerating land in different ways, and the diversity of soil profiles, diets and farming techniques in this community presents an incredible opportunity to experiment with different approaches toward this goal. 2. The Vital (Social-Economic-Political) Dimension    Every farm is as much a self-contained community as it is a part of the wider socioeconomic and political network. A healthy farm cannot just be healthy ecologically but needs to address issues of financial sustainability, people’s welfare and the sovereignty of food production. The Mother and Sri Aurobindo envisioned self-sufficiency in food as essential for a gnostic community. In Auroville, this is both practical and symbolic: a way of lessening dependence on fragile global food systems and cultivating responsibility at a local level.    An assessment of Auroville’s farms (2024) showed that the shortfall in community-grown food is not only about production—it is also about distribution and consumption patterns. Interestingly, 70% of the farmers themselves come from outside Auroville, reflecting the community’s openness and the challenge of embedding farming into its core culture. Community farming in Auroville is thus a rare, living laboratory: small enough to manage, yet complex enough to mirror the dilemmas of global food systems. 3. The Mental (Scientific) Dimension of Agriculture    Technology, particularly Artificial Intelligence, is making inroads into all aspects of our lives, and agriculture is no exception. Today we have automated irrigation systems managed remotely at the touch of a phone, drones sowing seeds and spraying fertilisers and pesticides, drone bees facilitating pollination, satellite imagery being used to predict soil moisture, plant health and so on, multi-purpose tractors and combines that can manage a large monoculture farm almost independently. There are many who believe that ‘smart farming’ with technology will replace human farmers. But this will come at the cost of diversity and traditional human knowledge and experience, which has developed and sustained agriculture for at least over ten millennia. We need solutions that do not seek to replace farmers, but become their allies and partners in supporting a new future of agriculture, which is technology-driven and yet remains at a human scale. With its interest in the evolution of consciousness, Auroville is poised to become a pioneer in discovering frameworks of conscious technology, particularly in fields like agriculture. 4. The Spiritual (Community) Dimension of Agriculture    Agriculture teaches us the need for expanding our notion of community from only humanity to the non-human beings on this planet. It requires us to re-establish our lost connection with nature and locate ourselves as participants in the larger flow of energy. As Sri Aurobindo (2005) notes, “All Matter according to the Upanishads is food, and this is the formula of the material world that ‘the eater eating is himself eaten’ (p. 204). Thus, food must be considered not only as an object of sustenance of the material life but also as an object of contemplation for a spiritual life. It is a reminder of our separation, our desire to complete ourselves through each morsel. Auroville’s commitment to realising human unity, a unity not only within the human community, but unity of human with the Divine, adds a spiritual dimension to the agriculture practised here. 5. The Psychic (Educational) Dimension of Agriculture    Finally, we are in a time in the world when everything has stopped making sense. The solutions of the physical, vital, mental, and even spiritual are hard to grasp and are not

Is AuroOrchard a Permaculture farm?

We get asked this question quite a lot! As Permaculture becomes more and more popular and perhaps projected as a wonderful solution for diversity and abundance, it is a general perception that “being a Permaculture farm” is the next big innovation in farming.  Home  »  Blog  »  Is AuroOrchard a Permaculture farm? Is AuroOrchard a Permaculture farm? August 2025 · Anshul Aggarwal​ We get asked this question quite a lot! As Permaculture becomes more and more popular and perhaps projected as a wonderful solution for diversity and abundance, it is a general perception that “being a Permaculture farm” is the next big innovation in farming.  My first answer is ‘NO!’, and my second, in classic permaculture style, is ‘it depends.’ We employ Permaculture design principles where needed and possible, but that does not define the farm. I have had the privilege of studying and working with some exceptional Permaculture teachers and practitioners from India and across the world. I took the Permaculture Design Certificate course in 2014 and the Permaculture Teacher Training Course in 2016. So this explanation comes from an informed place, a place of deep gratitude for Permaculture but also a place of recognition of its limitations. How did it all start? Permaculture was conceptualised by Bill Mollison and David Holmgren in the 1970s in Australia, in response to the crises of industrialised agriculture that intensified with the Green Revolution of the 1960s. They drew on the Aboriginal worldview,  a philosophy of life that has sustained people for millennia without degrading the land,  and on systems thinking, a then-emerging approach that studies the whole rather than just the parts. Combining these perspectives, they proposed a regenerative landscape design through which humans could practise sustainable, permanent agriculture, giving it the name “Permaculture.” Permaculture is a ‘design system’ Essentially, Permaculture is a design system. Design has long been a vital tool for human beings, enabling us to imagine and create. We are all designers in some way, using it moment to moment — thinking, planning, visualising, and adjusting with feedback. Over time, design as a discipline became more elaborate, shaping professions that relied on visualisation, spatial planning, architecture, product development, technology, and the power of imagination. Yet in the last couple of centuries, the means and tools of design have evolved so rapidly that the almost godly power it confers can sometimes turn the designer against the designed, and even against life itself. Ethics What makes Permaculture unique is that its design process is founded on three key ethics: Care for Earth        Care for People        Fair Share By placing these at the core, Permaculture calls on the designer to weigh every decision by its impact on the land, its people, and all forms of life. Echoes of these ethics run through ancient traditions and modern ecological thought, and Permaculture weaves them into a coherent, practical framework for action. Design principles and strategies Click to enlarge The principles of Permaculture are the guidelines for turning its three ethics into practice. They can be applied to systems of any scale, in ecology, communities, or even in one’s personal life. While many practitioners adapt or reinterpret the principles to suit their context, they all rest on natural patterns of circularity, interconnectedness, diversity, flexibility, and cooperation. From these principles emerge strategies such as earthworks, water and soil conservation, and community-based work. Bill Mollison outlined many of these in Permaculture One and Permaculture: A Designer’s Manual in the 1980s, and since then they have been applied and expanded upon by practitioners around the world. Permaculture in India Permaculture is a rapidly growing movement in India, attracting people dissatisfied with the status quo and seeking to reconnect with nature, learn integrated design, or grow their own food. Permaculture offers a strong foundation for working on the land, cultivating a sense of design, and developing an integrated approach to planning — skills especially valuable for those moving from cities to smaller towns and villages in search of a simpler, more meaningful life. Across the country, the number of groups and professionals offering design consultations and courses keeps growing and the community continues to share their challenges, successes, and conclusions here. However, many courses are urban-centric, catering to newcomers without deep farming experience; imported temperate-climate techniques sometimes need significant adaptation for tropical conditions; and short-term enthusiasm can fade if not grounded in daily practice and community support. The challenge of a mass movement Today, Permaculture extends far beyond agriculture. Within a few decades of its inception, the founders recognised that a permanent agriculture solution alone was not enough; creating such systems also required rethinking how people live and work together. This gave rise to social permaculture — an expansion from permanent agriculture to permanent culture. Over the years, it has captured the imagination of many, especially urban dwellers seeking a new language to imagine different possibilities. Yet such growth also brings dilution: Permaculture has come to mean many things,  from crop diversity and organic farming to food forests and local food, and sometimes, as a result, it risks meaning nothing at all. It is certainly all of these, but not only these, and it resists absolutes, always seeking to understand the context and build from there. In my observation this enthusiasm for Permaculture can also sometimes overshadow the purpose of the work and a deeper, long-term relationship with land and community. The absence of spirit There is a concept in Permaculture called invisible structures, the subtle relationships that hold physical reality together. On a farm, for example, visible structures include the soil, water, plants, and infrastructure; the invisible ones are the relationships among the people working the land, their ties to the wider community, and the economic exchanges that sustain them. While the visible is rooted in the physical landscape, the invisible is grounded in the landscape of the mind. Permaculture recognises the need to design and cultivate this inner landscape as much as the outer, yet it avoids explicit conversation