A book to know more on education, philosophy and educational philosophers - "Rudiments of Education: Sociology and Philosophy"
ISBN 978-81-8316-176-3
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Swami Vivekananda
Swami
Vivekananda is a great figure in deviated fields; to him we can give a top
place in education as it is in several other scenarios. He is known as a
practical Vedanthi or a pragmatic monk. He was described as ‘being young in
years but eternal in wisdom’. Vivekananda was an Indian reformer, missionary,
and spiritual leader who promulgated Indian religious and philosophical values,
particularly the Hinduism in Europe, England, and the United States, founding
the Vedanta Society and the Ramakrishna mission. He called the youth to “arise,
awake and stop not till the end is achieved” (uthishtatha, jagratha and prapya varan nibodhadha). He was a great
orator and scholar. It is his birth day observes as youth day in
Birth: 12th January 1863
Death: 4th July 1902
Family: Vivekananda was born in a famous
Datta Family in Shimla Pally, Kolkota (Calcutta), India. His father was
Viswanatha Datta and mother was Bhuvaneswari Devi.
The Datta family
in which Vivekananda was born was very famous in Calcutta (Kolkotha). Real name
of Vivekanada is Narendra Nath Datta. The attitude and attempts of father and
mother gave a strong moral education back ground at his early period. He was
become rich in the knowledge related with Indian epics and Puranas and also
developed a great fancy for wandering monks. It is noted that he had prodigious
memory. He learned matters easily than other students and possessed interest to
question everything.
It is saying
that his life motto was turned after his meeting with a ‘spiritual ecstasy’
Shri Ramakrishna of Dakshineswar. The influence of this Guru, Shri Ramakrishna,
made him a wanderer and monk.
Vivekananda
embraced the wandering life and visited almost all part of India. He visited
Europe and America to deliver lectures and to coordinate his spiritual and
social organization. His speech in International Parliament of Religion held at
Chicago in America in 1893 adorned great fame and appreciation to him.
For three years
he spread the Vedanta philosophy and religion in America and England and then
returned to India to found the Ramakrishna Math and Mission. Exhorting his
nation to spiritual greatness, he wakened India to a new national
consciousness.
To satisfy the
ideals and aims, Vivekananda with his fellow men established the Belur Math – a
monastery- at Belur near to Calcutta (Kolkotta). The Ramakrishna Mission, which
is one of the foremost educational organizations in India now, was established
by Vivekananda in May 1897. Establishment of Ramakrishna Mission is being
considered as his greatest contribution to the formal education scenario.
Vivekananda
– Philosophy and Educational Philosophy
More than
stipulating a separate educational ideology, Vivekananda had expounded his
views on different educational issues and matters. The sum total of all these
views can be illuminated as his philosophical concept of education.
Vivekananda
believed that “education is the manifestation of perfection already existing in
man”.
All knowledge,
material or spiritual is in the human mind. The process of education is
resembled with the growth of banyan tree. The big banyan tree which covers
acres of land was in the little seed which was perhaps no bigger than mustard
seed. This seed has the potential to grow to acres and acres. It is has divine
perfection and material perfection. If it is availed proper environment –water
and manure- it will grow itself, doesn’t need others ‘massage’. All that energy
was there confined.
Vivekananda believed
that human mind or intellect has all the capacities with in what education has
to do is that provide proper environment like the water and manure to the seed.
The mind will grow to maximum of its potential ability itself. So education
does not mean teaching, but it is the process of setting proper environment
according to the abilities and powers of the learner. No teacher can teach a
child any more than he can grow a plant. The child develops his own nature and
potential and abilities. Liberty is the first condition of growth at early age
of child.
Education is not
the amount of information that is pouring in to the brain. Education is a
digestive process. Education must have assimilation of ideas focused on life
building, man making and character making. Education is not identical with
information acquisition. He said, “if education is identical with information,
the libraries would be the greatest sages in the world and encyclopedias the
Rishis”
Vivekananda
stood for man making education. The end of all education processes should be
man making. Education should develop the will power of the individual. he
should be able to face all personal and social consequences. The essence of his
educational philosophy, the man making education, can be read from his
suggestion that, “we want that education by which character is formed, strength
of mind is increased, and the intellect is expanded and by which one can stand
on one’s own feet. It is man making education all round that we want”.
Concentration is the most
important element in method of teaching and learning. Concentration is the
essence of educational process. Knowledge is acquired through the way of
concentration. It is the best method for effective leaning. The success of a
learner depends up on his concentration on the process. Meditation and ‘yoga’
will help to develop concentration. Swami considered concentration – Sradha- as
the key to open the treasury of knowledge. He said, “the very essence of
education is concentration of mind, not the collection of facts”. The stronger
the power of concentration, the better will be the learning.
Concentration is integrated with
will power and stability of mind-sthitha
prajna- and celibacy –brahmacharya-. Vivekananda tried to associate
concentration with the cognitive process. Big part of thought force is wasted
by a man who lacks concentration on the work he done. If a man dominates in a
particular area, that is the result of his concentration on the same. If mind
is concentrated and turned back on itself, all forces with in the man will
function as servants to reach on the end. Otherwise the attempt may be
scattered. The strength and force of the functions comes through concentration.
Vivekananda suggested the practice
of yoga and meditation as methods lead to mental concentration. Other than Yoga
and meditation, he suggested acquisition of will power, self confidence and
faith in own self as the methods of concentration. A learner must have concentration
in all walks of learning. He advocated brahmacharya (celibacy) at the learning
period.
Concept of knowledge
Swami
Vivekananda believed in idealist epistemology. He believed no knowledge comes
from outside. What we mean by acquisition of knowledge is just the eradication
of ignorance and unfolding of already existing knowledge in the mind. Every man
is able for that. It is a divine ability. Only occasion is to be provided for
the process to taken place the unfolding of knowledge. The function of education
is the uncovering of knowledge hidden in mind. Education is not pouring in
something but just bringing forth the existing perfection.
There are three types of man;
knowing man, ignorant and omniscient. The man from whom the darkness of
ignorance is being lifted is the knowing man, the man upon whom it lies with
thick covering is ignorant, and the man from whom the darkness of ignorance has
entirely gone is all knowing, the omniscient.
Knowledge acquisition that is uncovering of hidden knowledge is possible
by any normal man because all have the divine capacity and perfection to do so.
Vivekananda believed that ‘we are
what our thoughts have made us’. Thoughts formulate the character. Character is
the aggregate of one’s tendencies, the sum total of the bend of mind. It is the
expression of repeated habits. Education should aim character development.
Every experience leaves a mark of
impression in mind. Sum total of these impressions determines man’s
character. If good impressions prevail,
the character becomes good, if bad becomes bad. If an individual continuously
hears bad words, authentic commands, thinks bad thoughts, does bad actions, his
mind will be full of bad impressions and it will lead to form a socially
undesirable character. Hence centers of education should protect individual
from the experiences which lead to bad impressions and provide circumstances to
avail good impressions.
To form a
socially desirable character, child should go through the social consequences
too. In some cases misery is a greater teacher than happiness. Child should
share the miseries of poverty, loneliness, etc to know the miseries of the
world. Good and evil have equal share in moulding character. Hence, schools
should provide experiences in this area too to students. Education should
function to build up individual’s character and manifest his real nature.
Concept of Teaching and Learning.
Vivekananda
developed the concept of teaching and learning based on Indian tradition and
British educational practices in India. He pleaded for ‘Gurugriha vasa’, live with teachers as a resident
learner- in education. (Many educational institutions run by Ramakrishna
Mission are follow the residential system; i.e. living with Guru). Without the
personal life of teacher there is no good education.
A learner and
teacher should follow certain conditions. A good learner must observe celibacy
at the time of studentship. The other conditions are purity, a real thirst
after knowledge, and perseverance. Learning is a type of sacred activity.
Purity in thought, speech and act is necessary for effective and pure learning.
None of men can get anything other than what he fixes his heart up on. Man gets
whatever he wants. There must be a continuous struggle and constant fight to
achieve the end. Hence, a learner must have thirst after knowledge and
perseverance to find success.
A teacher should
be able in communication. He must be aware of the level and ability to learn of
the student. He also has to try to develop the spirit of purity, thirst after
knowledge and perseverance in child. A good teacher has to focus on quality of
learner’s achievement, not the quantity.
The learner has
to reach on his ends himself. Here teacher is a guide and supporter. He should
try to develop his mental ability and will power. Teacher must be democrat in
approaches. Pupils must be given qualified freedom. Child needs free scope of
growth. The teaching must be modified by teacher according to the needs of the
taught.
A child educates
himself. A teacher is the ‘occasion provider’ for this process. Teacher has to
provide suitable opportunities to the learner to unfold the existing knowledge.
A teacher can never ‘teach’. Vivekananda believed that ‘a teacher spoils
everything by thinking that he is teaching’.
Concept of Education of Women
He believed that
one and same Spirit or Self is present in all human beings, both in men and
women. So education must be same to all. But he advised separate institutions
for girls and boys for certain period. He was not favourable with coeducation
system.
Design and
execution of education must not be developed only by men only, women should get
equal share. The attempts to turn women into mere manufacturing machines must
be changed by the ways of education. Women have immense ability of
manifestation of spiritual forces. He believed the preaching of Manu Smrithi
that ‘where women are respected, there the God delights and where they are not,
there all work and efforts come to naught’
He considered
education as the magic process to solve all problems of women. To a certain
extent he had a type of traditional views in the practice of women education.
General
education to women should focus on the spread of religious education, spiritual
and moral education, patriotic sense and value education. Women are the best
teachers and they are the most able to convey the traditions and culture to the
coming generation. If the women are educated, the culture, knowledge, power and
devotion will awaken in the society; Vivekananda believed.
Mahatma Gandhi (MK Gandhi)
Gandhi
was a man of life centered education. He developed his educational ideals as a
way of liberation of the poor, of India particular. It is deviated from the
traditional views. It is educational effort both of intellectual and bodily
training. He strongly pleaded that bodily education is never to be considered
inferior to the intellectual training.
Gandhi was a true man. One can find faults in his political
endeavors; one may find points to deny in his religious attitudes, educational
concepts and ideals. But nobody can find possibility to blame Gandhi the man.
He is ‘supernatural’ in mankind. It is because of appreciation on humanity of
Gandhi, Einstein said’ “the generations to come scarce believe that ever a man
in flesh and blood walked up on this earth like this”. There is no other man
who is daring enough to say the world “My life is my message”. He himself
suggested that he had nothing to give new, whatever he had given are as old as
mountains and oceans. What he gave this world is the infinite power and spirit
of truth, honesty, simplicity, manliness, love, satyagraha, sarvodaya and
ahimsa –nonviolence.
Mahatma Gandhi is recognized as the father of
Nation (Rashtrapitha) of India. Gandhi’s date of birth, October 2 is being
declared by UNO as the International Day of Non-Violence.
Born: October 02, 1869, Porbandhar, Gujarat, India
Died: January 30, 1948, New Delhi, India (assassinated)
Mohandas
Karamchand Gandhi was born into a Hindu Baniyan family in Porbandar, Gujarat.
He was the son of Karamchand Gandhi, the Diwan (Prime Minister) of Porbandar,
and Putlibai (she was Karamchand's fourth wife). Living with a devout mother in
a pious family and surrounded by the Jain religious philosophy influences of
Gujarat, Gandhi learned from an early age the tenets of non-injury to living
beings, vegetarianism, fasting for self-purification, and mutual tolerance
between members of various creeds and sects.
In May 1883, at
the age of 13, Gandhi was married through his parents' arrangements to Kasturba
Makhanji.
On January 30, 1948,
Gandhi was shot and killed while having his public walk on the grounds of the Birla Bhavan (Birla House) in New
Delhi. The assassin was Nathuram Godse.
Philosophical
principles of Gandhi
It is quite difficult to take a
brief of Gandhi’s philosophical principles of life to one or two pages. A brief of the wide ideals may not satisfy a
beginner to understand Gandhi.
According to him a man’s life is a
journey of dedication for the wider purpose of discovering truth, or
Satya. The most important battle to
fight in an individual’s life was overcoming his own demons, fears, and
insecurities. Discovery of truth is the ultimate goal of life and nonviolence
is the means to that end.
God is the
ultimate and changeless reality in the universe. First he expressed his
principle that ‘God is truth’ and later in 1931 he changed this opinion to
‘Truth is God’ Thus, Satya (Truth) in Gandhi's philosophy is ‘God’. He believed
in the oneness of god and oneness of humanity.
Gandhi wanted
every human being to be a seeker after truth and must follow the harmony
between thought, word and deed. In manasa – mental process- , vacha – words and
karmana – deeds, a man should be perfect and follow the principles of non
violence.
His
philosophical ideals in certain walks of life are noted below
Brahmacharya: According to Gandhi, basics of Brahmacharya
are the spiritual purity and practical purity. It is largely associated with
celibacy and asceticism. For Gandhi, brahmacharya does not mean only the
withdrawal from sexual urges but ‘control of the senses in thought, word and
deed’. It is the abstinence from all worse and bad thoughts that cling man with
the mundane passions.
Simplicity: Gandhi earnestly believed that a person
involved in social service including education should lead a simple life which
he thought could lead to the practical observation of Brahmacharya. He should
give up unnecessary expenditure and be able in embracing a simple lifestyle.
One should keep his belongings tidy himself and wash his own clothes. He should
be simple in life, interactions, approaches and relations.
Silence:
observation of silence will help to keep away from worldly affairs
caused to create confusion, frustration, emotional imbalances and inner unrest.
It is needed for man for better and effective delivery of his abilities for the
humanity.
Nonviolence
– Ahimsa- : Gandhi believed on the concept of ‘ahimsa paramo dharma’ –non
violence is the ultimate righteousness. Nonviolence to Gandhi is not ‘a shield
of the coward, but the sword of the courageous’. A man should keep nonviolence
in all aspects of life - thought, words and actions.
Truth: Satya (Truth) is the highly
valued human quality. A man should follow the truth in his life. Human mind is
the seeker after truth. He undoubtedly said his view that ‘truth is God’.
Without this value human life is worst.
Gandhi dedicated
his life to the discovering truth, or Satya. He tried to achieve this by
learning from his own mistakes and conducting experiments on himself. His
autobiography is named ‘The Story of My Experiments with Truth’.
It is only
through the path of truth one can achieve the developed state of human
personality. ‘Truth alone triumph’ – ‘satyameve jayathe’- was a beloved
Upanishath wording to him.
Educational philosophy
It is saying
that Gandhi started his educational attempts at Tolstoy farm, South Africa. He
operated an Indian school their, teaching with a pedagogical approach developed
by him. It was a new way of teaching and an action against the racial
discriminations at South Africa. Gandhi’s educational philosophy was influenced
by his educational experiments at South Africa (Tolstoy Farm), Sabarmathi and
Sevagram. It was also influenced by dissatisfaction on the prevailing system of
education imparted by British administration, and his philosophy of life.
Mahatma Gandhi
considered education as a way for liberation of people from their bondages.
Education is an essential factor for social freedom, economic freedom and
political freedom. By education he aimed social, moral, political and economic
regeneration of India. Literacy and knowledge acquisition were only means of
education and not ends. His educational
principles were based on the concept of life centered education.
Education is a
democratic process with idealistic principles. According to Gandhi, “education
is the all-round drawing out of the best in child and man – body, mind and
spirit.” Harmonious interaction between body, mind and spirit is the symptom of
right education. He valued that education which should draw out and stimulate
intellectual and physical faculties of children.
Aims: Education is a method for the
fulfillment and refinement of human personality. According to him the major
aims of education are Knowledge of God, Self realization, Spiritual uplifting
of humanity and Oneness with God. Education should aim the construction of a
new social order based on truth and non violence. It should aim developing the
useful citizens and character formation. Education must have vocational aims to
be achieved. Earn a living to lead life is important. Education must provide a
vocation to the educand. The ultimate aim of education is liberation. .
Teachers: Gandhi wanted to free teachers from
interference from outside, particularly government or state bureaucracy. The
teacher who had a prescribed job to do that was based on what the authorities
wanted the children to learn, cannot be a teacher dedicated for humanity. A
teacher should possess good character, habits, teaching skills, knowledge and
values. He or she should get opportunities to share them with pupils and people
also. A teacher who establishes rapport with the taught, becomes one with them,
learns more from them than he teaches them. He who learns nothing from his pupils
is worthless. A good teacher takes from learner more than he gives him. A true
teacher regards himself as a student of his students. He should be democratic
in all aspects.
Curriculum and method should be based
up on the principles of learning by doing and activity centeredness. Both
curriculum and method should revolve up on a basic craft that is selected
according to the needs of the community. Educational system should not load the
student with text books. Text books should bear true knowledge and as far as
simple. Teaching is best while the medium is mother tongue. Education must be
taken place in a free atmosphere. The free will for learning and self
activities of students must be permitted in learning. Discipline is self
discipline. Individual has to develop discipline as a spiritual necessity. The
institution and teachers have to provide circumstances to develop the self
discipline. He believed that along with the craft work individual will emerge
himself with self discipline. He was against to physical punishments or
corporal punishments.
Though he
followed idealistic principles in setting aims and practices of education he
collected principles of naturalism and pragmatism for the same and in
curricular activities and teachers role. We cannot bind up his philosophical
ideals to a single thought, yet it is eclecticism. The philosophical principles
of Gandhi can be selectively called Gandhism. Gandhi’s philosophy of education
is appreciated as naturalistic in its setting, idealistic in its aims and
pragmatic in its methods and programme of work.
Characteristic features of Gandhi’s educational
principles:
Education should be utilitarian. It should reflect the cultural life of
society. The inner culture must be reflected through daily contact. Education
is a process for harmonious development of personality and it is a preparation
for complete living.
The ‘sarvodhaya’
or manifestation of all abilities in the individual is the major programme of his
educational system. By right education
individual should be able to control his body, senses and mind. He considered
character formation and habit formation as essential characteristics of
education. Purity in approaches and control over mind and senses are the basis
of character formation. Citizenship training also considered an essential
characteristic of education. A sound education should produce useful citizens.
Gandhiji wanted
to convert school in to communities. By that individual will get plenty of
opportunities for social contact and cooperation. It will help to the synthesis
of social and individual aims of education. Individual cannot develop in a
social vacuum but should develop a spirit of service and sacrifice for the good
of society. Education should reconcile individual freedom and social restraint.
Individual freedom and social freedom are not contradictory but complimentary.
Specific Views: Education should focus on human
aspiration. Regarding education he was of the opinion that manual work should
not be seen as something inferior to mental work. He felt that the work of the
craftsman or labourer should be the ideal model for the ‘good life’. Schools
which were based around productive work for the benefit of all were carrying
out education of the whole person - mind, body and spirit. Education is need
based rather than interest based.
Lastly, it was
an education that aimed at educating the whole person, rather than
concentrating on one aspect. It is a highly moral activity for the development
of whole of human personality.
Gandhi proposed
the introduction of productive handicrafts into the school system was not
really as disgraceful as may appear. What he really wanted was for the schools
to be self-supporting, as far as possible. There were two reasons for this;
Firstly, a poor society such as India simply could not afford to provide
education for all children unless the schools could generate resources from
within. Secondly, the more financially independent the schools were, the more politically
independent they could be. What Gandhi wanted to avoid was dependence on the
state. Above all else, Gandhi valued self-sufficiency and autonomy. We can
observe the practical side of these ideas in Wardha scheme or basic education.
Basic Education
Basic education is the outcome of Gandhi’s educational philosophy. He developed the principles of basic education system as a method for the social, moral, political and economic regeneration of common people.
Origin
and Development of Basic Education Scheme.
The
ideas and principles, and views of his educational intentions were revealed by
Gandhi through the pages of ‘Harijan’. The scheme of education, its intentions
and aims were declared in the Educational Conference held at Wardha on 22nd
and 23rd October 1937. Gandhi
put forth his ideas as a systematic education plan. Because of it’s launching
in Wardha conference, it also known as Wardha scheme of education.
A
discussion was held on the plan suggested by Gandhi. A committee under the
chairmanship of Dr. Sakkir Husain was appointed to suggest a practical shape,
including syllabus to Gandhi’s scheme.
This committee suggested modifications and set up it as a practical
scheme. The Haripura session of Indian National Congress in 1938 accepted this
plan which is scripted Basic National Education (this name is popularized as
Basic Education). To work out a practical programme, an All India Board of
educational experts was formed with Sevagram as headquarters. This board named
Hindustani Talimi Sang (Indian education Board). Some provincial governments
implemented basic education as an experimental measure. In 1944, all these
educational outcomes were evaluated by Sargent Committee on education, which
was formed by government of British India for the post war (2nd
world war) reconstruction of education in
The committee under the
leadership of BC Kher in 1940 and Central Advisory Board on Education in 1944
had made number of recommendations and these were also accepted for the
modification of Basic Education.
The educational conference
convened at Wardha in 1945 suggested to extent the scope of basic education
scheme. In 1945 at a meeting of the
Talimi Sang it was renamed Nai Talim – New Education. The scheme was classified
in to four sessions; pre-basic, basic, post basic and adult education. Nai
Talim or New Education extended its scope to the whole span of life from birth
to death of individual.
More than a system of education
only, Basic Education was considered a medium of effecting social, economic and
psychological changes in Indian society. As National System of education it was
extended for almost two decades in free
Basic education can be adjudicated
‘basic’ because it is
-
based
on Indian culture
-
based
on basic interests and social needs of the children
-
based
on basic occupation (basic craft) of the community.
Basic education was not just a
way of meeting the educational needs of the masses. It is combined every day
process of living a working with formal training. It is designed to develop all
abilities of pupil. The training given has to be integrally related to the
environment of the child and needs of the community. It was a self supporting
scheme of education that will help one to be self supporting in later life. It
was even proposed the scheme of education that will produce enough to meet the
teachers’ salaries!
The major characteristics of the
basic education scheme can be summed as follows;
a.
the
system seeks to give free and compulsory education to all children for seven
years or up to fourteenth year of the age.
b.
Medium
of instruction should be mother tongue.
c.
Education
has to be self supporting. Each center of education has to be self supporting.
(Basic education system will be able to cover gradually even the remuneration
of teachers).
d.
The
process of education through out the period of education should center round
some form of manual productive work. This productive work or basic craft is the
main focus of education system.
e.
Curriculum
has to built around three integrally related cores;
Physical
environment
Social
environment
Craft
work or manual productive work
In this system, ideal citizen
ship is emphasized. Character development of the pupil is important than
literary achievement. Dignity of labour should be appreciated. Basic education
is life centered education. It has definite social orientation. It helps
promotion of livelihood and inculcation of civic responsibility of individual.
Text books have less importance in the implication of basic crafts. It seeks
development of moral qualities.
In a basic school the aim of
teaching has shifted from subject matter to serving the child’s needs. It is
the education for community development. It keeps the principle of individual
difference through out the practice.
Basic
craft may be any
work that is based up on the needs of the community, for example in a locality
where rubber taping is giving a working for the lively hood of the children in
future that can be accepted as a basic craft. It may be spinning, weaving,
gardening, cooking, book craft, leather work, wood work, carpentry, clay work ,
fishing and home craft.
Basic craft will stimulate the
interest of children without allowing them to degenerate into more excitement
or pleasure. It involves learning by doing. Basic craft in basic education is
not a vocational training going by the side of general education stream. It is
not separate training with some designated periods. The craft is the medium of
education and not a vocational craft. Entire teaching learning processes are to
be revolved up on the basic craft learning. It is the soul of the ideals of
basic education. It is the core of the process. Teaching of it should be
scientific. The craft in a school may not be same to all.
AUROBINDO
Sri Aurobindo is regarded as one
of the greatest Yogis of all time in Hindu history. He was a teacher,
principal, editor, politician, nationalist, scholar, poet, mystic, evolutionary
philosopher, seer, yogi and guru and also a Hindu scholar,
and who originated the philosophy of cosmic salvation through
spiritual evolution.
During solitary imprisonment for almost a year as an ‘under trial’ prisoner in
Alipore jail(Kolkota) he had a number of fundamental spiritual experiences
which convinced him of the truth of the ‘Sanatana Dharma’ - the ancient
spiritual knowledge and practice of India.
Life
Sketch
Date of birth: August 15, 1872 Kolkata (
Date of death: December 5, 1950,
His father was Dr K.
D. Ghosh and his mother Swarnalata Devi.
Aurobindo
Akroyd Ghosh was born in a rich and well-known family. His father was an
admirer of European life style and intended his children to be lived in
European way of life. He
sent Aurobindo and his siblings to the
In May, 1908, he was arrested in
the Alipore Conspiracy Case (another page in the history of British India) as
occupied in the doings of the revolutionary group led by his brother. No
evidence of any value could be established against him. After a detention of
one year as under-trial prisoner in the Alipore Jail, he released in May, 1909
After a short political career as
one of the leaders of the freedom movement of
He withdrew completely from
politics and devoted himself for spiritual attempts. In 1914, after four years
of silent practice of Yoga, he began the publication of a philosophical
monthly, the Arya. He established an ashram and received disciple to experience
his spiritual path.
Works
His works are deviated. Most of
his works appeared serially in the philosophical periodical, Arya.
Chaotic literary output includes
philosophical pondering, poetry, plays, and other works. His works are The Life
Divine (1940), The Human Cycle (1949), The Ideal of Human Unity (1949), On the
Veda (1956), Collected Poems and Plays (1942), Essays on the Gita (1928), The
Synthesis of Yoga (1948), and Savitri: A Legend and a Symbol(1950).
Philosophical
ideals of Aurobindo
Aurobindo’s philosophical notions
are deep explanations to Indian culture and traditions and are the spiritual explanations
to Hindu philosophy.
He called his path the ‘integral yoga.’ The
aim of integral yoga was the evolution of human life on earth by establishing a
high level of spiritual consciousness.
Path of integral yoga would represent a divine life.
Human life is integration. It is
the integration of body, soul, spirit and life. Man has last resort on God
only. Integral yoga is not the practice of artificial concentration or physical
postures. It is the complete surrendering of man before the god. It is the hug
with spirituality and godliness.
Yogic illumination surpasses both
reason and intuition. Achievement of spiritual reason and intuition leads to
the freeing of the individual from the bonds of individuality. It is the
release from all bondages of all mankind. Yogic illumination of inner
spirituality and intuition will eventually help individual to achieve moksha
(liberation).
One of Aurobindo's main
philosophical achievements was to introduce the concept of evolution into Vedantic
thought. Aurobindo rejected the materialistic tendencies of both Darwinism and
Samkhya, and proposed an evolution of spirit rather than matter. Man is the
integral being and the result of this spiritual evolution.
Because of the development of
Mind, individual human beings can use their will and intelligence to
self-discovery and self-exploration for knowledge acquisition. This knowledge
gives an optimistic and dynamic world-view and cosmic unfolding of
individuality. Self attempt through spiritual path helps to recognize power of
light and bliss, discover one's true self, and remain in constant union with
the Divinity. Spiritual path helps the transformation of mind and life and
body. To realize this possibility has been the dynamic aim of Sri Aurobindo's
integral Yoga.
Educational
Philosophy – concept of integral education
Education is a revolutionary
movement. It is process to ensure the revival and liberation of the people.
Education is each individual’s and society’s return to the progress of human
civilization. Education is forming the outer basis of a fairer, brighter and
nobler life for all mankind.
Education should support the
process of yogic illumination and recognition of inner spirituality. Thus
education is a spiritual process carrying out as a medium between mankind and
Godliness. Education is an attempt to help individual to achieve moksha or
liberation. By education, one should be
able to recognize that he is a spiritual being. According to Aurobindo, “to help the growing
soul to draw out that in itself which is best and make it perfect for a noble
use” is the main aim of education.
Training to senses and training
to mind for perfect perception are a must. Mind must be trained to the highest
possibility. Without perfect training to mind education will remain incomplete.
‘Reform the mind before reforming the world’ is the slogan of education.
Integral Education
The educational ideals of
aurobindo are collectively called integral education. Integral education is the
philosophy and practice of education for the whole child: his body, emotions,
mind, soul, and spirit.
According to the concept of
integral education, education should activate individual’s memory, should
develop judgment and creative power, should stress on observation and
experiment. He insisted education in mother tongue.
Prosperity of mental, spiritual
and physical being of man should be achieved by education. He associated yoga
with integral education. Yogic illumination of spirituality is one of the major
aims of integral education. Moral education is an inevitable part of integral
educational system. Moral and religious
education helps man to keep his civilization. The components of moral nature
like emotions, formed habits, associations and innate nature are to be nurtured
properly by education. Education should cultivate right emotions, right habits,
right associations and right actions. Moral discipline of individuality is the
aim of moral education. For that he suggested the purification of mind of child
through the path of yoga in education.
Integral education is based on the teachings
in education of Sri Aurobindo and especially The Mother. It has been taught and
refined over half a century at the Sri Aurobindo International Centre of Education
in
The
Mother and Auroville
Aurobindo's spiritual
collaborator, Mirra Richard was known as
The Mother. She was born in
After 1926, when Aurobindo
retired into solitude, he left the growing Sri Aurobindo Ashram to her. By her
spirtual attempts and preachings she was called the Mother. It was she
established the Sri Aurobindo International Centre of Education. When Sri
Aurobindo died in 1950, the Mother continued their spiritual work and directed
the Ashram and guided their disciples. In the mid 1960s she started Auroville,
an international township sponsored by UNESCO to further human unity near the
town of
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