Life Divine
One of the greatest works of Sri Aurobindo it is in two
volumes: the first volume entitled “Omnipresent Reality and
the Universe” deals with the problem of the nature of the
Ultimate Reality and whether and in what way it is related to
our universe of the triple existence of Matter, Life and Mind.
In considering this problem, Sri Aurobindo gives a critical
exposition of the main theories of Reality and shows how
partial truths can be reconciled in an integral view of Reality.
While expounding and analysing the nature of Matter, Life
and Mind, he utilises all the data available to mankind from
the most ancient time to our time and of the most modern
discoveries in various sciences and other disciplines of
knowledge. He takes each major element of our universal
existence and shows how its Ultimate is in the Omnipresent
Reality; and in discovering this relation he shows how
inevitably and logically we are forced to look for and find a
link between the Ultimate Reality and the Universe. This link
he calls the Supermind; he gives a detailed exposition of the
concept of the Supermind in its essential nature and principle.
The second volume is in two parts; the first part entitled
“The Infinite Consciousness and the Ignorance” takes
us to a more detailed consideration of the nature of the
Ultimate Reality as the Infinite Consciousness with all
its epistemological implications. A new Logic which he
calls the Logic of the Infinite is formulated along with its
detailed application. Theories of dream, hallucination and
illusion are given a thorough examination leading up to
the more important examination of the human mind whose
chief characteristic is Ignorance. The nature of Ignorance is
analysed, its boundaries fixed and its relation to Knowledge
determined. It raises the most baffling and so far pronounced
to be unanswerable question of the origin of the Ignorance,
and its relation with and place in Infinite Consciousness, and
answers it with the help of the psychological concept of Tapas
or the Exclusive Concentration of Consciousness. Finally, the
nature of Evil, Error and Falsehood is analysed and shown how
it is a resultant of the Ignorance which not being the primal
principle could be remedied and although real at present could
be finally destroyed.
The final part of the work entitled “The Knowledge and
The Spiritual Evolution” takes us to the climax of the entire
line of reasoning pursued so far by showing how the Integral
Truth which is obscured can be made manifest, through what
processes and through what necessities of the workings of
Nature itself can the Spirit be made fully manifest in our
thinking and living body. In doing so, Sri Aurobindo analyses
the working of Nature and finds therein a process of evolution
as a profound and meaningful self-unfolding of the supramental
Divine which after gradually and through stages veiling itself
into its opposite, the Inconscient, rises again gradually and
through stages towards its fullest manifestation in the most
gross form of existence, the Matter. He develops his theory
of Spiritual Evolution and illustrates it by an examination of
humanity’s development through the ages upto its present
stage of achievement. The Theory of Rebirth also gets here
a complete examination and together with the theory of
supraphysical worlds, rebirth is shown to be acceptable as a
machinery that Nature had adopted for its spiritual evolutionary
purposes. Finally, Sri Aurobindo shows how Nature developed
so far should make a further ascent from Mind to the
Supermind, through what intermediary stages and, when that
is accomplished, what will be the nature of the supramental
or the Gnostic Being in psychological and existential aspects.
The final chapter considers and visualises what will be the
nature of the Divine life on earth and by an examination of
the various current theories of social reconstruction and of
the present critical stage through which humanity is passing
shows of what rational lines humanity could safely plan for the
building up of a future ideal humanity or superhumanity.

The Synthesis Of Yoga
This is in 4 parts with Introduction. The introduction
which runs through 5 chapters considers the problem of the
conditions of the Synthesis of Yoga; it considers the nature
of Life and Nature and comes to the conclusion that Yoga is
commensurate with Life and Nature: it shows that Yoga is the
full and right utilisation of the energies of Life and Yoga, and
that in fact, each Yoga is a special utilisation of a selected
energy of Life and Nature. It considers briefly the systems
of Yoga and seizes upon a central common principle and a
central dynamic force capable of organising and combining
the varied energies and different utilities of these systems,
giving us in consequence a Synthesis of Yoga.
The rest of the book carries out this synthesis: it defines
the Integral Yoga and lays down what are the aids for the
requirements of the Sadhak of the Integral Yoga. It takes up
each of the three paths of Yoga, those of Work, Knowledge
and Love, and considers how each of them can be taken up
in the comprehensive sweep of the Integral Yoga. Thus the
first part “The Yoga of the Divine Works” begins with the
statement of the principle of self-consecration and Surrender
in Works and then takes us to show the successive stages by
which the sadhak ascends through the sacrifice of his works
of Knowledge, Love and Life, and how during this process
the psychic being and later on the superbeing and later on
the supermind come into play to effectuate the supreme
transformation of the sadhak into the Divine Worker.
The second part “The Yoga of the Integral Knowledge”
deals first with the problems of knowledge, understanding
and its purification, concentration and renunciation. Then it
attempts a synthesis of the Disciplines of Knowledge whose
primary preoccupation is with the liberation of the Self
from subjection to the Mind, Heart and Body and Ego. But
this liberation in the Integral Yoga is shown to lead to the
realisation of not merely the Transcendent Satchidananda, the
Inactive Brahman, but also to the Cosmic Self, the Cosmic
Consciousness and the Active Brahman. In this context, Sri
Aurobindo gives an account of the nature of the realisation
of these various aspects of the Brahman, and chalks out the
ladder of the Self-Transcendence from the lower planes of our
ordinary existence. At the top of the ladder opens the planes of
the Gnosis of the Supermind and Ananda. The nature of these
principles is described and the conditions of their attainment
laid down. Finally brief accounts of Samadhi, Hatha Yoga
and Raja Yoga, which are allied to the Path of Knowledge
are given along with their valuation and place in the Integral
Yoga.
The third part “The Yoga of Divine Love” opens with
the discussion of the place of Love in the triple path. Then
follows the statement of the Motives of Devotion and how in
the Way of Devotion these motives and Godward emotions
are utilised. The way of Devotion is stated and then comes
the statement of the nature of the realisation of the Divine
Delight and the Ananda Brahman. The question of the Divine
Personality receives a detailed treatment. This part ends with
the most profound statement of the Mystery of Love.
In the fourth part “The Yoga of Self-Perfection” the ideal
of the Divine Life and integral perfection receives a detailed
psychological treatment; the method of perfection each part of
the being and instrument of the Spirit is laid down; the summit
points of the various paths are further integrated and perfected;
and finally, there is an elaboration of the supramental faculties,
the gradations of the Supermind, the Supramental Thought
and Knowledge, the Supramental Sense and the Way to the
Supramental Time Vision.

Essays On The Gita
This work is in two series written to state the living truths the
Gita contains in form and expression suitable to the mentality
and helpful to the spiritual needs of our present-day humanity.
In doing so, Sri Aurobindo brings forth the most fundamental
concepts of the Gita and discusses them in order to bring out
their true significance; in this sense, he reveals the original
intentions of the Divine Teacher of the Gita, the Lord Krishna.
Although it is a running commentary on the Gita and follows
its course verse by verse, it discusses all issues at their proper
places in the context of the whole burden of the Gita’s teaching.
The most outstanding stresses of this work are that 1)
the Gita is a dynamic and universal teaching revealed to the
representative soul of humanity by the Divine Teacher who
reveals himself as an Avatar, that 2) it is a book of a synthetic
Yoga which synthesises the paths of Work, Knowledge and
Love, that 3) it gives an integral knowledge of the Reality
and reveals the supreme and secretmost nature of the Divine
Reality, and that 4) the Gita has a message which still needs to
be heard by the present humanity.
The first series deals with Karma Yoga and discusses the
problems of the Man in the battle-field of life, the meaning
and significance of Sacrifice, the purpose, significance and
process of Avatarhood, the Divine Work and shows how by
renunciation and sacrifice of desire in works one can attain
to Equality, Knowledge, even Nirvana and Transcendence
and then only can one be the instrument of the Divine for
its work in the world. It ends with a chapter on the “Gist of
Karmayoga”.
The second series which is in two parts, states the Gita’s
integral theory of Reality and shows how it becomes the basis
of the Synthetic Yoga. It discusses most intricate concepts
such as the Two Natures of the Divine, Vibhuti, Swabhava
and Swadharma. Finally, it shows what exactly is the supreme
secret of this synthetic teaching and what its core. It ends with
a most powerful and inspiring essay entitled “The Message of
the Gita”

The Human Cycle
A work on the Psychology of Social development. It gives a
cyclical view of Social Progress by tracing the history right
from the barbaric Age to the present Age of Reason and
envisages the coming of the Spiritual Age. It discusses the
concepts of Individualism, Objectivism and Subjectivism in
Social Thought, Nationalism and enunciates the Ideal Law of
Social Development. It defines Civilisation and contrasts it
with Barbarism and Culture. It also contrasts the Aesthetic and
Ethical cultures and shows how their conflict can be overcome
neither by Reason nor by Religion but by the suprarational
spirituality. Finally, it analyses the psychology of our own
times and shows how we find there an end of the Curve of
Reason and the necessity of Spiritual Transformation. It lays
down the conditions for the coming of a Spiritual Age and
outlines how humanity will turn to that Age.

The Ideal Of Human Unity
A work devoted to the study of communal and collective
life, the power that moves it and the sense of aim towards
which it moves. It undertakes to establish a thesis that Nature
drives towards larger agglomerations to arrive at a largest and
ultimate union of the world’s peoples. It examines the past
aggregates and notes their imperfections; it discusses the
relation of the individual and the group, and considers the
real significance behind the urge for empire-building. The
possibility of a World-empire is suggested and considered in
the context of the recent growing tendencies of Nationalism
and Internationalism. And after stating the Nature’s Law of
Unity in Diversity it proceeds to suggest an ideal solution of
a free grouping of mankind. The conditions, possibilities and
forms which this new creation may take are indicated. Finally
it arrives at the conclusion that there must result a World-State
which would be a federation of free nationalities.
A Post-script chapter dealing with the world conditions
today is added so as to bring the book up-to-date.

The Riddle Of This World
The writings collected in this small volume are replies given
by Sri Aurobindo to questions dealing with certain occult
truths of our world-existence which come to be dealt with in
Yoga, and they throw much light on such topics as Supernals,
Graded Worlds, Rebirth, False Lights, etc. Some letters
deal with the questions about Yoga, Western Metaphysics,
Agnosticism, Doubt and Faith.

On The Veda
A work in four parts: the first part “The Secret of the Veda”
raises the problem of the secret meaning of the Veda, discusses
Sayana’s theory and theories of the European Scholars and
comes to the conclusion that the Vedic Mantras have esoteric
meaning and they embody spiritual knowledge. It takes up
illustrative hymns to Agni and other gods, makes a comparative
study of their various interpretations and shows how when
interpreted in their true and esoteric sense they reveal a natural
flow and smooth lines of thought and knowledge. Finally, it
reveals to us the inner meanings of the Vedic symbols such as
those of Seven Rivers, the Herds of Dawn, the Cow and the
Sun, the Seven-headed Thought and the Hound of Heaven.
The last chapter states the summary and conclusions.
In the second part “Selected Hymns” Sri Aurobindo
gives the translation of certain selected hymns and gives
interpretative commentaries on them, while in the third part
he gives further elucidation of the doctrine of the Mystics and
also gives translations of 28 hymns to Agni and other hymns
to Guardians and Lords of Light, to Varuna, and Savitri. These
translations are further explained by several brief footnotes.
The fourth part takes up still further hymns to the God of
the Mystic Fire, Thought, Gods and the Vedic Fire. And finally,
there is an appendix of an essay dealing with the problem of
the Origins of the Aryan speech.

The Problem Of Rebirth
This thin volume consists of three sections: the first deals with
the problem of Rebirth and discusses it with reference to the
theories of Evolution, Heredity, Karma, Free Will and shows
the significance of Rebirth.
The second section deals with the complex lines of Karma
with reference to the Terrestrial Law and Mind Nature while
the third deals with the higher lines of Karma and of Truth.

Kireet Joshi
(Reproduced from an earlier issue 1972 of Sri Aurobindo’s Action)

The teaching of Sri Aurobindo starts from that of the ancient
sages of India that behind the appearances of the universe
there is the Reality of a Being and Consciousness, a Self
of all things, one and eternal. All beings are united in that
One Self and Spirit but divided by a certain separativity of
consciousness, an ignorance of their true Self and Reality
in the mind, life and body. It is possible by a certain
psychological discipline to remove this veil of separative
consciousness and become aware of the true Self, the
Divinity within us and all.
Sri Aurobindo’s teaching states that this One Being and
Consciousness is involved here in Matter. Evolution is the
method by which it liberates itself; consciousness appears in
what seems to be inconscient and once having appeared is self
impelled to grow higher and higher and at the same time to
enlarge and develop towards a greater and greater perfection.
Life is the first step of this release of consciousness; mind
is the second; but the evolution does not finish with mind, it
awaits a release into something greater, a consciousness which
is spiritual and supramental. The next step of the evolution
must be towards the development of Supermind and Spirit as
the dominant power in the conscious being. For only then will
the involved Divinity in things release itself entirely and it
become possible for life to manifest perfection.
But while the former steps in evolution were taken by
Nature without a conscious will in the plant and animal life, in
man Nature becomes able to evolve by a conscious will in the
instrument. It is not, however, by the mental will in man that
this can be wholly done, for the mind goes only to a certain
point and after that can only move in a circle. A conversion

has to be made, a turning of the consciousness by which
mind has to change into the higher principle. This method
is to be found through the ancient psychological discipline
and practice of Yoga. In the past, it has been attempted by
a drawing away from the world and a disappearance into
the height of the Self or Spirit. Sri Aurobindo teaches that
a descent of the higher principle is possible which will not
merely release the spiritual Self out of the world, but release it
in the world, replace the mind’s ignorance or its very limited
knowledge by a supramental Truth-Consciousness which
will be a sufficient instrument of the inner Self and make it
possible for the human being to find himself dynamically as
well as inwardly and grow out of his still animal humanity
into a diviner race. The psychological discipline of Yoga can
be used to that end by opening all the parts of the being to a
conversion or transformation through the descent and working
of the higher still concealed supramental principle.
This, however, cannot be done at once or in a short time or
by any rapid or miraculous transformation. Many steps have
to be taken by the seeker before the supramental descent is
possible. Man lives mostly in his surface mind, life and body
but there is an inner being within him with greater possibilities
to which he has to awake — for it is only a very restricted
influence from it that he receives now and that pushes him
to a constant pursuit of a greater beauty, harmony, power and
knowledge. The first process of Yoga is therefore to open the
ranges of this inner being and to live from there outward,
governing his outward life by an inner light and force. In doing
so he discovers in himself his true soul which is not this outer
mixture of mental, vital and physical elements but something
of the Reality behind them, a spark from the one Divine Fire.
He has to learn to live in his soul and purify and orientate by
its drive towards the Truth the rest of the nature. There can
follow afterwards an opening upward and descent of a higher
principle of the Being. But even then it is not at once the full
supramental Light and Force. For there are several ranges
of consciousness between the ordinary human mind and the
supramental Truth-Consciousness. These intervening ranges
have to be opened up and their power brought down into the
mind, life and body. Only afterwards can the full power of
the Truth-Consciousness work in the nature. The process of
this self-discipline or sadhana is therefore long and difficult,
but even a little of it is so much gained because it makes the
ultimate release and perfection more possible.
There are many things belonging to older systems that are
necessary on the way — an opening of the mind to a greater
wideness and to the sense of the Self and the Infinite, an
emergence into what has been called the cosmic consciousness,
mastery over the desires and passions; an outward asceticism
is not essential, but the conquest of desire and attachment and
a control over the body and its needs, greeds and instincts
are indispensable. There is a combination of the principles of
the old systems, the way of knowledge through the mind’s
discernment between Reality and the appearance, the heart’s
way of devotion, love and surrender and the way of works
turning the will away from motives of self-interest to the
Truth and the service of a greater Reality than the ego. For
the whole being has to be trained so that it can respond and
be transformed when it is possible for that greater Light and
Force to work in the nature.
In this discipline the inspiration of the Master and, in the
difficult stages, his control and his presence are indispensable
— for it would be impossible otherwise to go through it
without much stumbling and error which would prevent
all chance of success. The Master is one who has risen to a
higher consciousness and being and he is often regarded as
its manifestation or representative. He not only helps by his
teaching and still more by his influence and example but by a
power to communicate his own experience to others.
This is Sri Aurobindo’s teaching and method of practice. It
is not his object to develop any one religion or to amalgamate
the older religions or to found any new religion — for any of
these things would lead away from his central purpose. The
one aim of his Yoga is an inner self-development by which
each one who follows it can in time discover the One Self
in all and evolve a higher consciousness than the mental, a
spiritual and supramental consciousness which will transform
and divinise human nature.

Something has been shown to you in this year of seclusion,
something about which you had your doubts and it is the truth
of the Hindu religion. …I am raising up this nation to send
forth my word. This is the Sanatana Dharma, this is the eternal
religion which you did not really know before, but which I
have now revealed to you. …What is this religion which we
call Sanatana, eternal? It is the Hindu religion only because the
Hindu nation has kept it, because in this Peninsula it grew up
in the seclusion of the sea and the Himalayas, because in this
sacred and ancient land it was given as a charge to the Aryan
race to preserve through the Ages. But it is not circumscribed
by the confines of a single country, it does not belong peculiarly
and for ever to a bounded part of the world. That which we call
the Hindu religion is really the eternal religion, because it is the
universal religion which embraces all others. If a religion is not
universal, it cannot be eternal. A narrow religion, a sectarian
religion, an exclusive religion can live only for a limited time
and a limited purpose. …It is the one religion which shows
the world what the world is, that it is the Lila of Vasudeva. It
is the one religion which shows us how we can best play our
part in that Lila, its subtlest laws and its noblest rules. It is the
one religion which does not separate life in any smallest detail
from religion, which knows what immortality is and has utterly
removed from us the reality of death.

What is needed now is a band of spiritual workers whose
tapasya will be devoted to the liberation of India for the
service of humanity.
…We need an institution in which under the guidance of highly
spiritual men workers will be trained for every field, workers
for self-defence, workers for arbitration, for sanitation, for
famine relief, for every species of work which is needed to
bring about the necessary conditions for the organisation
of Swaraj. If the country is to be free, it must first organise
itself so as to be able to maintain its freedom. The winning of
freedom is an easy task, the keeping of it is less easy. The first
needs only one tremendous effort in which all the energies
of the country must be concentrated; the second requires a
united, organised and settled strength. If these two conditions
are satisfied, nothing more is needed, for all else is detail and
will inevitably follow.

Her mission is to point back humanity to the true source of
human liberty, human equality, human brotherhood. When
man is free in spirit, all other freedom is at his command;
for the Free is the Lord who cannot be bound. When he is
liberated from delusion, he perceives the divine equality of
the world which fulfils itself through love and justice,… When
he has perceived this divine equality, he is brother to the whole
world, and in whatever position he is placed he serves all men
as his brothers by the law of love, by the law of justice. When
this perception becomes the basis of religion, of philosophy,
of social speculation and political aspiration, then will liberty,
equality and fraternity take their place in the structure of
society and the Satya Yuga return. This is the Asiatic reading
of democracy, which India must rediscover for herself before
she can give it to the world.

Find attached the preliminary report/ press note of the 58th Meeting of the Governing Board, Auroville Foundation held on 18th January 2022.

Press Note

Auroville Foundation is glad to announce that the 58th Meeting of the Governing Board was held on 18th of January 2022 through hybrid mode.
The meeting was attended in person by Honourable Governor of Tamil Nadu, Shri R. N. Ravi (Chairman), Dr. Tamilisai Soundararajan, Lt. Governor of
Puducherry (member) Dr. Nirima Oza (member), Dr Jayanti Ravi, Secretary, Auroville Foundation and Dr. G. Seetharaman, OSD, Auroville Foundation.
The two ex-officio members (Joint Secretary & Financial Advisor and Joint Secretary (ICC & Vig.), Ministry of Education, New Delhi), Prof. Goutam
Ghosal, Prof. R. S. Sarraju and Prof. Nandana G Basappa attended the meeting through the on-line video mode.

Dr Jayanti Ravi, Secretary, Auroville Foundation, welcomed the Chairman & the Members of the Governing Board and presented the various agenda points
including previous year’s audit report and accounts and reports on the various activities taken up after the last meeting. Dr Jayanti Ravi also gave an update on
the various activities and programmes planned on the occasion of the 150th Birth Anniversary of Sri Aurobindo. After their meeting, the Governing Board met with a few resident groups and with various working groups of Auroville, including the Working Committee, Funds & Assets Management Committee, Auroville Town Development Council, SAIIER and the Entry Board who gave reports on progress made and plans ahead.

AUROVILLE FOUNDATION
Autonomous body under Department of Higher Education
Ministry of Education, Government of India
Auroville -605101, Tamilnadu
Tamil Nadu

Members of the Governing Board also met with International Advisory Council members Ms. Dena Merriam, Ms. Gabi Gillessen, Mr. Hashmukh P. Rama and
Mr. Michel Danino and discussed plans for the growth of Auroville. The Governing Board unanimously reaffirmed its stand on continuing with the expeditious implementation of the Auroville township as per the Auroville Master Plan, and invited all to harmoniously collaborate in its execution.

Dear Community members,

Please see below a message from Dr. Karan Singh sent to the Working Committee on 21.01.22.

With best regards,

The Working Committee

***

Dear Working Committee,
 

Thank you for your New Year greetings.  Despite all the recent tension I sincerely hope that you will move forward with the Secretary in a coordinated manner to start the long and difficult task of building the Aurobindo Township.

Warm regards to you all,

Karan Singh

21.01.2022

Dear all, 

I’m writing this on behalf of many concerned residents, in response to the email sent by Fabienne to all the Auroville entities and openly publishing it on the Auronet. 

She has asked 3 questions and here are responses for each one of them.

1. On what grounds was this decision made?
   Is common sense good enough? Fabienne of Outreach Media went on a blitzkrieg after the MoM of GB was released on the 3rd Dec and action started on the 4th. She frantically reached out to media houses, national and international, planting skewed and sentimental stories, to evoke sensationalism while there was none. Outreach media was set up to manage the misinformation and avoiding detrimental narratives, however in this case, she herself indulged in such actions, which are deplorable given the delicate scenario within the community. The need of the hour was to find solutions within our community, rather than sending SOS messages outside, without giving a second thought to its long term effect, in terms of fundraising, image of India, etc. 
   Auroville Foundation’s Under Secretary Sri Srinivasmurty’s request to Fabienne 1. to restrain from publicity (Dec21), and, 2. move the assets (Jan22) after taking cognizance of the damage it is (or will) creating is timely and appreciable.
2. Have the 3 bodies that together constitute the Auroville Foundation been consulted and agreed to this decision?
   Conflated sense of self-importance. For every small decision, like transfer of few assets, should all 3 bodies be consulted and wait for the agreement? The community have long drawn processes (which will put the worst kind of bureaucratic systems to shame) and ill-adapted for quick decision-making, calling for such seems to be an excellent instrument to delay. If we follow this argument, and decisions regarding transfer of assets are deemed so important, why were the mentioned 3 bodies not considered, consulted before giving those assets in the first place, and what about the appointment of an executive to this ‘important’ position? It’s purely a self-appointment, like the executives of Auroville Today, News&Notes, Auroville Radio, etc. Moreover, now Outreach Media is managed by One Executive – Fabienne. If the Auroville Foundation believes the damage caused by Fabienne is of extraordinary proportions with grave consequences for the outlook of India, on the international stage, by all means, it is in their purview to act, and they’ve done so, rightly, by asking her simply to move the assets. How come, outreach of Auroville is an unrestrained, unquestioned, unrelenting personal fiefdom of one individual? The 3 bodies ought to come together to decide on the whims and fancies of one person? Preposterous?
3. Has the FAMC, as the mandated body responsible for managing assets of Auroville, been consulted and agreed to this decision?
   I personally think this point is valid. Funds and Assets Management Committee (FAMC), the relevant body under the Auroville Foundation, could have been kept in the loop. I am sure they would have collaborated, given the circumstances. After all, Sabine who worked in N&N was removed from executive-ship on some flimsy grounds, by the FAMC. So, there is precedent for FAMC to take action. 

Having mentioned the above, the main assets of Outreach Media are not some computers and cameras. It is the connections that Outreach Media has carefully cultivated over many years as an official voice of Auroville, and Fabienne as the face of it. The media, world over, is buying Fabienne’s story because the media thinks she is Auroville’s voice. When Fabienne sends distress calls to her email lists asking for the world to help against the so-called ‘high-handed’ external force named Government of India, the individuals who truly care about Auroville believe it and the media finds it lucrative. 
I find the second email by Fabienne, wherein she refuses to comply to the request, even more worrisome. She mentions she’s ‘charged’ with managing the Outreach Media on behalf of the Residents’ Assembly of Auroville. I think it is a false claim, or else, I am happy to read the note that corroborates her position. She then goes on to talk about the ‘Jurisdiction’, which by definition means ‘the official power to make legal decisions and judgements’. I don’t think 19(2)(b) – in haste she read it as 19(b) – mentions anything being under direct jurisdiction of RA. The section 19 of AVF Act enumerates the ‘Functions of the Residents’ Assembly’, it is not the ‘right’ ‘power’ or ‘legal means’ in any sense. The 19(2) says ‘In particular, and without prejudice to the foregoing powers, the Residents‟ Assembly may-‘ and (b) says ‘organise various activities relating to Auroville’ not sure where she got her facts from. Whereas, section 17 of AVF explicitly mentions ‘Powers and functions of the Governing Board’ and 17(d) mentions ‘to monitor and review the activities of Auroville and to secure proper management of the properties vested in the Foundation under section 6 and other properties relatable to Auroville’ based on which Auroville Foundation is duly and ‘lawfully’ acting, given the mismanagement of assets.
In the 3rd para of her second letter, she mentions ‘As such, the FAMC of the RA is the authority that is charged with the duty and power over all funds and assets of Auroville…’, and again it’s a misreading of the facts. The FAMC is mandated with some functions, it is not ‘the authority’ and it does not have ‘power’ over all funds and assets. In fact, FAMC performs under the Governing Board of Auroville Foundation and the Under Secretary is also part of the FAM Committee. In the final para, she suggests the Auroville Foundation to ‘apply to the FAMC seeking clearance or any other permission’. Her defiance gives a feeling, she believes the Auroville Foundation is under the ‘authority’ of FAMC. After going through her emails, having seen the glaring gaps in her understanding of Auroville Foundation Act and misreadings about ‘powers’ and ‘authority’, I wonder what other misinformations have we been spreading out in previous years. 
Given the confrontational attitude presented in Fabienne’s email to everyone, it’s clear she is taking the request from Auroville Foundation personally, rather than thinking of the collective good. I sincerely hope she lets the new volunteers, Joel and Sindhuja, work at par with her. I hope she uses her power positively and productively. To make things clear, the Auroville Foundation is not taking over the Outreach Media. They simply asked other willing volunteers from the community, who are not trigger-happy and are better restrained in the actions, to manage it. 
Thank you for your attention and time. I request each one of you to take the pains to be aware of the alternate thoughts and underlying motivations, and support actions which helps in the progress of Auroville, instead of PAUSING Auroville.