What is the aim of education? Why do we get educated?

All principles of education are based on certain aims and expectations. They may concern the satisfaction of basic needs such as providing the skills and academic knowledge needed for entering a lucrative profession. They may focus on intellectual and artistic development of the individual. They may concentrate on the external and social personality of the individual so that he becomes a responsible citizen with the right social and ethical values. Further still, they may include the individual’s opening towards spirituality.

Today we see a trend where educational philosophies are undergoing a change and attempting to integrate all these principles into one synthesizing ideology. Importance is given to value-based, holistic education. The UNESCO report on education addresses this trend towards integration, and encourages policies to promote reforms that offer a wider conception of education:

Education throughout life is based on four pillars: learning to know, learning to do, learning to live together and learning to be… Formal education systems tend to emphasize the acquisition of knowledge to the detriment of other types of learning; but it is vital now to conceive education in a more encompassing fashion. Such a vision should inform and guide future educational reforms and policy, in relation both to contents and to method. (International Commission on Education, UNESCO, 1996, p. 37)

Our National Policy on Education proposes an overall development of the student both as an individual and as a member of a collectivity:

In our national perception, education is essentially for all. This is fundamental to our all-round development, material and spiritual. Education has an acculturating role. It refines sensitivities and perceptions that contribute to national cohesion, a scientific temper and independence of mind and spirit – thus furthering the goals of socialism, secularism and democracy enshrined in our constitution (National Policy on Education,1986, with modifications undertaken in 1992, pp. 4-5)

In spite of this vision and mission of national and international educational bodies, we are still disappointed with the present educational systems.

The need for an integral vision of education is not new. Right from the age of enlightenment in Europe, great thinkers and philosophers have shown dissatisfaction with the traditional methods of education and have advocated holistic approaches. During the late 19th and early 20th centuries, a deeper understanding of child psychology engendered major changes in educational philosophies. The reforms wished to change the attitude of the adult towards the child. For example, John Dewey wrote:

The child is the starting-point, the centre, and the end. His development, his growth, is the ideal. It alone furnishes the standard… Learning is active. It involves reaching out of the mind. It involves organic assimilation starting from within. Literally, we must take our stand with the child and our departure from him. It is he and not the subject-matter which determines both quality and quantity of learning” (The Child and the Curriculum, 1902, p. 9).

Following this trend, Roger Cousinet recommended a radical change in the educational attitude of the teacher in his relationship with the student. He suggested that the adult must look upon the child with love and respect:

New education … is really a new attitude towards the child. An attitude of understanding and love, and above all an attitude of respect. An attitude of expectation, of patience; the restraint of a delicate hand that dare not open a flower bud nor disturb a baby in the midst of its first experiments, a student in the course of his early work… The child has within himself everything that is necessary for a true education, and particularly a ceaseless activity, incessantly revived, in which he is totally engrossed, the activity of a growing being who is continuously developing and to whom, for that very reason, our help may be useful, but our direction is not necessary”
(Roger Cousinet, translated from L’education nouvelle, 1950, pp. 20-21).

Theoretical and experimental research work in education and child psychology conclude that the child is an individual with his own needs for self-development. The teacher’s work is to help him satisfy these needs. The Montessori system, for example, works on the premise that the child learns at his own pace. Montessori insists on the ‘spontaneous self-development’ (Early Childhood Today, Nov. 2000 issue, p. 74) of the child so that he may enjoy freedom and creativity in a learning environment that caters to all his educational needs. Montessori also put to practice Dewey’s theory of learning by doing.

In India, the concept of integral education is not new. Ancient India had the educational practice where the prince and the labourer stayed together and learnt the 64 kalas ranging from politics and administration to the use of weapons and rearing horses. All the subjects were made accessible to students who learnt them according to their capacity and their need. Even the highest knowledge, Brahmavidya, was available to those few who had the ability to grasp it.

During the late 19th and early 20th centuries several great Indian thinkers have written extensively on national education to counter the established system set by the British. J. Krishnamurti sums up the very aim of education as it should be: “The purpose of education is not to produce mere scholars, technicians and job hunters, but integrated men and women who are free of fear; for only between such human beings can there be enduring peace… Education should awaken the capacity to be self-aware and not merely indulge in gratifying self-expression” (J.Krishnamurti, Education and the Significance of Life, 1953, chapter 1).

In Sri Aurobindo’s vision we find one such fine example of integral education. He brings together in a fresh synthesis the pragmatism and science of the West and the knowledge and wisdom of India. His educational ideology aims to prepare humanity for the next stage in evolution that he foresaw.

In the collection of essays on A System of National Education, first published in the Karmayogin in 1910, Sri Aurobindo presented his views on integral education. In the introductory chapter he offers three principles of education that redefine the role of the teacher, the identity of the student and the teaching-learning process:

The first principle of true teaching is that nothing can be taught. The teacher is not an instructor or taskmaster, he is a helper and guide…

The second principle is that the mind has to be consulted in its own growth. The idea of hammering the child into the shape desired by the parent or teacher is a barbarous and ignorant superstition. It is he himself who must be induced to expand in accordance with his own nature…
The third principle of education is to work from the near to the far, from that which is to that which shall be. The basis of a man’s nature is almost always, in addition to his soul’s past, his heredity, his surroundings, his nationality, his country, the soil from which he draws sustenance, the air which he breathes, the sights, sounds, habits to which he is accustomed. They mould him not the less powerfully because insensibly. From that then we must begin… (Sri Aurobindo, A System of National Education, CWSA, pp. 384-385).

These thoughts elaborate Swami Vivekananda’s fiery view: “Education is the manifestation of the perfection already in man.” The teacher is one who guides, facilitates. He is the helper and the elder brother who presents and suggests, but never commands nor imposes. The child is a living soul capable of taking the responsibility of his own growth and development. He will grow according to his swabhava and swadharma in the natural process of satisfying his inner needs. It is wrong to impose one’s own ideas onto a child and try to mould him into what one wants him to become: a mango seed does not grow into an apple tree. It is therefore important to recognize the uniqueness of each individual in this world of multiplicity. The child learns through a process of creative self discovery from the easy to the difficult, the simple to the complex, the known to the unknown, the specific to the general, and from the concrete to the abstract. The teacher helps the student to think critically from observation and analysis.

Integral education is a life-long endeavour of self-discovery and self-development of all the dimensions of the individual:

Education to be complete must have five principal aspects relating to the five principal activities of the human being: the physical, the vital, the mental, the psychic and the spiritual. Usually, these phases of education succeed each other in a chronological order following the growth of the individual. This, however does not mean that one should replace another but that all must continue, completing each other, till the end of life (The Mother, Education, CWM, p. 9).

It addresses the physical aspect by following a discipline regarding food, sleep, exercises and other activities that help develop a healthy body. Vital education aims at a methodical disciplining of the sensitivities. The individual cultivates refinement, nobility and generosity which are expressed spontaneously in his behaviour. Education of the mind comprises development of the power of concentration, capacity of expansion, organization of thoughts and thought control. Psychic and spiritual education teaches the students to grow spiritually through facing the difficulties presented by life. Even ordinary situations become occasions to develop one’s inner self by unraveling the secret lessons present in them. When the individual has the attitude of living life with the view of self-development, all life becomes education.

The process of self-development as seen in integral education calls for a new attitude towards education and a new approach to teaching. This is exemplified by the Free Progress system, a completely learner-centered approach practiced in the Sri Aurobindo International Centre of Education. The system functions on a very flexible basis and creates a joyful environment conducive to a natural and effective process of learning and self growth. The system focuses on the learning process and not on the product. The low teacher-student ratio ensures individual attention to every student. The method encourages the students to take responsibility for their learning and requires them to make significant progress as well. Each level has a minimum syllabus that incorporates what has to be accomplished within the academic year. Due to the study environment, the syllabus is usually easily and comfortably met within the given time. In fact, the free progress system allows the students to excel in their subjects of interest to an extent that often their level of learning far exceeds the standard of other academic institutions.

Throughout the learning process, the emphasis is on creativity and thinking out of the box, rather than fitting into a normative knowledge grid. For example, in Mathematics students may be encouraged to find more than one solution to certain problems, and then point out the most beautiful solution amongst them. In one Physics class, students were asked to think whether the comic book character Lucky Luke, the cowboy who can shoot faster than his shadow, could actually do so according to the laws of physics. In Life Science, learners were encouraged to see the beauty in reptiles and to understand them better by putting up an exhibition which showcased live reptiles of all types and explained their habitat and behaviour.

The student’s progress is evaluated through careful observation and continuous assessment. At no level does the centre conduct any formal test or exam. Therefore there are no grades given to the students. Instead, twice a year a progress report is given that mentions the students’ records in terms of Ability, Industry, Interest, Behaviour, Attendance, and Overall progress. Recently, the centre had introduced a parallel report written by the students themselves after careful self-assessment. This method had brought marvelous results because it gave the student the responsibility of assessing his own progress and self-development. This shows that the Free Progress system is based on a profound understanding of the psychology of the child so that learning becomes a natural and enjoyable process that brings about a progressive unfolding of the whole personality.

At the Sri Aurobindo International Centre of Education, classes begin with a short concentration accompanied by recorded music of the Mother or Sunil-da. I I still cherish the memory of those moments when, if I was free in the first period, I used to sit by the pond or in the courtyard with the green trees, the chirping birds, the colourful flowers, the blue sky and the morning sunlight mingled with the harmony of the music. The morning concentration is a way of connecting the inner to the outer to set the pace for the day.

In the evening there is a regular and much disciplined programme of physical education from 4.30 p.m. to 6.30 p.m. every day. The group activities begin and end with concentration, so the student learns to gather his energies and channel and use them in a positive way. Children are trained in combatives, aquatics, field games, athletics, gymnastics, weightlifting and exercises. Competitions and tournaments are held for every event and students are encouraged to participate in them with the true sportsman spirit. I still remember the times when I pushed myself to perform just beyond the threshold of my ability, and each time I exceeded my previous performance. It was a tremendous joy that we shared with friends and teammates.

Boys and girls compete together on equal grounds until their physical capacities differ at the age of 17 or 18. From that age onwards the men compete with other men and the ladies with other ladies. It often happens that the students also compete with teachers and the elders of the Ashram. A healthy competitive spirit strengthens the friendships that already exist in the classroom context.

The Physical Education department maintains a very scientific approach to give the best opportunity to the students to grow and develop physically. The director of the department is Dada (elder brother) to all, young and old. He is a very strict disciplinarian, at the same time his smile to each person is pure love. As a child I used to often visit his office, just to wish him ‘Namaskar Dada!’ and be rewarded with his brilliant smile. He sometimes regaled me with anecdotes about the Mother. Today I wonder how this busy person shouldering important responsibilities found the time to make the pigtailed child’s day meaningful. He is really an elder brother who made each one of us feel so special.

In the evening, students take part in extracurricular activities like music (Western and Indian), dance, dramatics, arts and crafts, etc. The whole day is utilized fully in activities of interest and development to help the child grow into a multitalented person.

What I remember most about my school days is the intense joy and love that surrounded us. My childhood and youth passed in bliss amidst friendly faces and affectionate guidance. Each one of us was treated as if he was the most precious person. We knew that each one of us was unique, and at the same time, a part of the collectivity: we were the children of the Mother.

Even today, like all former students, I continue to enjoy the affection of my teachers and elders here. A few such moments stand out in my memory. After completing Higher Course I was studying in a research institute in Hyderabad. One morning I was waiting to be served my breakfast in the students’ mess. It was yet another drab day in my usual academic routine. Suddenly someone thumped me on my back with a joyful shout “Soma!” I turned around and there stood my former English teacher with a bright smile that was the very essence of all the love I have grown up with in the Ashram! He was visiting the institute in his professional capacity as a writer and Sahitya Academy board member. But to me he was my teacher, my elder brother, my friend, philosopher and guide. Meeting him there magically transported me back to the Ashram. I also realised that each one us carries the Ashram within him, wherever we are.

There is another incident that I treasure. As a student I had learnt Bharat Natyam and had often performed in cultural shows here. Later I had continued my training in dance. Recently I had the opportunity to perform here once again, after many years. I was overwhelmed with all the encouragements my teachers and elders showed me. My flute teacher wrote me a beautiful note. My physics teacher gave me a quotation from Sri Aurobindo regarding bahyapuja, and at the end he added “Dear Soma, let your dance be your bahyapuja.” I still have these notes in my diary.

In the humdrum of everyday life we tend to forget ourselves. That is why these special moments touch us to the core of our being and light us from within. But then we remember that this was our daily life as a student here, we have breathed in love and joy at every moment. Whether it is with a kind word or a thoughtful gesture, or by setting an example, our teachers have always conveyed to us that education is an eternal journey towards Perfection.

Before I conclude I would like to highlight some of the specific conditions of the centre of education that makes it so special. Firstly, there is a distinct homogeneity of students. Most of the students are children of devotees or former students of this centre. Whether the children live in hostels or with their family, they are brought up in the Ashram environment. Secondly, there is continuity of education, from Kindergarten to the Higher Course. The students remain in this centre for 10 to 15 years; therefore this is most suitable for the students’ all- round development. Thirdly, the centre is international in name and in practice. Students and teachers from all over the world come together here to collaborate towards this effort at integral education. There is no distinction made whatsoever on gender, origin, caste or creed. English and French are the languages through which instruction takes place. Apart from this, Sanskrit is taught using the direct method. Almost all the Indian languages are made accessible to students so they master their mother tongue. In addition, several European languages, i.e., German, Italian and Spanish are also offered to students who are interested. The cultures of different countries are made accessible to students by way of cultural shows, exhibitions, films and interactive sessions with visiting experts. Fourthly, this centre of education is a part of the Sri Aurobindo Ashram. The children’s life is intimately interwoven with the Ashram life. This means that they live in a community which is like a big family. The children enjoy much love and cherishing from every member of the Ashram. This brings a very positive aspect to the children’s upbringing. In the middle of all these favourable conditions for learning there is the presence and guidance of the Mother. When I first became a teacher here, immediately after completing my Higher Course, there was a slight change in my attitude: I was a teacher. One of my former teachers very sweetly and gently corrected me by saying that there was only one teacher here—The Mother. We all do our work sincerely to the best of our ability, and She takes care of the rest. This is in essence why this institute is so special.
Thus we have seen that the subject and object of integral education is the all-round development of the individual and the collective being. Integral education refers to the lifelong process and to the teaching-learning outcomes which take place in a learning environment, in and out of the classroom, formal and non-formal. This concept of education aims to discover and develop the innate potentials of the individual to bring about the full blossoming of his multi-faceted personality, the all-round development of the human person. It also encourages the formation of the future citizen of the nation and of the world who will be of service to others for the improvement and development of society. Integral education is holistic and integrative, expansive and inclusive, liberating and empowering, flexible and dynamic. In brief -

• It entails a discovery of the many talents that lie hidden within each and every learner.
• It provides for an environment and opportunities to develop the manifold aspects of personality.
• It educates the whole person: physique and psyche, all the powers of the intellect, emotions and will.
• It expands learning outcomes to include not only knowledge and skills but also understanding and insight, values and attitudes, and responsible behaviour.
• It cultivates a spiritual education which is the culmination of the entire education process.
• I will conclude with a word given by The Mother: “The most precious gift you can give to a child is the love of learning.”