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E

A STUDY OF COMPATIBILITY BETWEEN TRADITIONAL
INDIAN EDUCATIONAL THOUGHT AND
MODERN AMERICAN TRANSPERSONAL THOUGHT

BY

Richard Trzaska

A DISSERTATION

Submitted to
Michigan State University.
in partial fulfillment of the requirements
for the degree of

DOCTOR OF PHILOSOPHY

Department of Secondary Education
and Curriculum

1981

 

It: \ \ x

ABSTRACT
A STUDY OF COMPATIBILITY BETWEEN TRADITIONAL

INDIAN EDUCATIONAL THOUGHT AND
MODERN AMERICAN TRANSPERSONAL THOUGHT

BY

Richard Trzaska

The primary focus of this study is the concept of
wholeness, that is, the interrelatedness of mind, body, and
spirit, in education.

In America, there exists a young school of thought
labelled "transpersonal" which integrates wholeness into
its View of learning. Yet, when viewed from a global per-
spective, this movement toward holistic thought in America
is still in its infancy. In India, for example, wholeness
has been maintained as an integral component of traditional
educational thought for at least 4000 years.

The purpose of this study is, therefore, two-fold.
First, to develop a clearer understanding of traditional
Indian education, and second, to establish the degree of
compatibility between traditional Indian educational
thought and modern American transpersonal thought.

To fulfill the purpose of the study, three steps are
taken. First, the essential natures of traditional Indian

education are extricated. This is done by identifying and

Richard Trzaska

selecting a sample of six traditional Indian educators

and interviewing each in India. The response of the edu-
cators are then analyzed and the most prevalent or common
characteristics of traditional Indian education are ident—
ified and termed as to its essential natures.

The second step is to systematically compare tradi—
tional Indian education and transpersonal thought to de-
monstrate that each adheres to similar concepts and are,
therefore, basically compatible.

The third step is to define the essential natures of
traditional Indian education and to elaborate both the
transpersonal and traditional perspectives using references
from each school of thought. This side by side comparison
provides a framework to discuss the similarities and dif-
ferences between transpersonal thought and traditional
Inidan thought so that the degree of compatibility between
the two can be clearly identified.

As a result, a number of conclusions are made. First,
those individuals interested in wholeness should become
acquainted with transpersonal thought and its potential
for meeting the need for a more holistic way of being and
learning. Also, those already familiar with transpersonal
thought should be aware that a rich storehouse of holistic
experience is the heritage of traditional Indian education.

The study demonstrates that there exists a high degree of

Richard Trzaska

compatibility between transpersonal thought and traditional
Indian thought. This would justify a closer examination

of the latter by those involved in the process.

Dedicated to

Sant Darshan Singh

ii

ACKNOWLEDGEMENTS

I would like to acknowledge the members of my com-
mittee, Linda Patriarca, Ben Bohnhorst, and John Suehr
for their guidance and patience. A special "thank you"
to my committee chairperson and friend, John Lopis, for
being a model of one who strives to live such high virtues
as truthfulness, selfless service and love. May the "magic
mountains" bring us new adventures and new closeness.

Once, a long, long time ago in a place far, far away,
two young men set off to find the meaning of life. Their
quest took them to the far reaches of this world and pro-
pelled them into the next. The Truth still shines, the
quest continues, and the spirit of "Peachy" and "Danny"
shall never die.

My parents Witold and Natalia have been a lifelong
source of love and inspiration. It is only because of their
hard work and sacrifices that I am able to attain the goals
I have undertaken. I only hope that someday I may be as
full of goodness as they are. Also, many thanks to my one
and only "little" sister, Diane, who throughout life has
shared many experiences with me.

Finally, my wife Marcia, who I can acknowledge only
in saying that the language of love is spoken through the

eyes and the heart and knows few words.

iii

TABLE OF CONTENTS

Chapter I: INTRODUCTION . . . . . . . . . . .

Introduction . . . . . . . . . . . . . .
Purpose of the Study . . . . . . . . . . .
Methodology . . . . . . . . . . . . .
Overview of the Study . . . . . . . . . .
Definition of Terms . . . . . . . . . . .

Chapter II: REVIEW OF INFORMATION ON TRADITIONAL

INDIAN EDUCATION . . . . . . . . . . . . .

Philosophical Assumptions . . . .
Traditional Curriculum: Synthesis of Inner
and Outer Knowledge . . . . .

Para Vidya . . . . . . . . . . . .
Meditation: The Tool . . . . . . . . . . .
Apra Vidya . . . . . . . . . . . . . . .
Teacher, Master, Guru . . . . . . . . . .
Ashram AtmOSphere . . . . . . . . . . . .
Traditional Education: General Com ents .

Chapter III: METHODOLOGY . . . . . . . . . .

Extricating Essential Natures: Traditional

Indian Education . . . . . . . .
Traditional American Theories of Education
Transpersonal Education: An Emergent View

Chapter IV: A COMPARISON BETWEEN TRANSPERSONAL

THOUGHT AND TRADITIONAL INDIAN THOUGHT . .

SQlf'knOWledge o o o o o o o o o o o o o o
meditation 0 o o o o o o o o o o o o o o 9
Spirit, Unity, and Love . . . . . . . . .

Chapter V: OBSERVATIONS, CONCLUSIONS, AND IM-
PLICATIONS OF THE STUDY . . . . . . . . .

Observations of the Study . . . . . . . .

Conclusions of the Study . . . . . . . . .

Implications of the Study . . . . . . . .
Teachers . . . . . . . . . . . . .

iv

10
ll
13

48
50
59

65

66
72
78

90

9O
91
94
94

Curriculum . . . . . . . . . . . . . 96
Education System . . . . . . . . . . 110
Overview of Limitations . . . . . . . . . 112

APPENDIX
Interview 1 . . . . . . . . . . . . . . 114
Interview 2 . . . . . . . . . . . . . . . 118
Interview 3 . . . . . . . . . . . . . . . 130
Interview 4 . . . . . . . . . . . . . 141
Interview 5 . . . . . . . . . . . . . . . 154
Interview 6 . . . . . . . . . . . . . . 161

REFERENCES . . . . . . . . . . . . . . . . . 168

CHAPTER I
INTRODUCTION

The primary focus of this study is the concept of
wholeness, that is, the idea that mind, body, and spirit are
equal in importance, as applied to education. A wider view
of wholeness may help create a more complete understanding
of this concept. Therefore, the following introduction
gives attention first to duality and fragmentation as it may
exist in our society in order to establish the need for
wholeness and then offers a brief examination of its appli-
cation in other fields—-i.e., physics, psychology, medicine,

and athletics-—before addressing education.

Introduction

 

Since the 17th century, logic and rationality have dom-
inated considerations of matters of body and spirit. A num-
ber of individuals have, in recent times, expressed the in-
herent dangers of a continued one-sided development in this
direction and share their sense of urgency that a more hol-
istic view of the world be taken.

The present establishment has grown somewhat fos-

silized by its current "world picture" and is

locked into a View of reality that has outgrown

its usefulness. It has begun to limit man's

growth and has so increased its sense of spe-

cialization, separateness, materiality, and
computer-like functioning that it is in real

1

danger of self-extermination. Its sense of whole-
ness and purpose has been severely fragmented....
We desperately need to find a path back to whole-
ness (Tiller, 1977).

...we are up against a very serious problem, be-
cause any form of higher knowledge requires spe—
cialization. We have to specialize in order to
penetrate more deeply into certain separate as-
pects of reality. Although specialization is ab-
solutely necessary, it can be, if carried too far,
absolutely fatal. Therefore, we must discover
somewhat of making the best of both worlds, of
making the best of the highly specialized world
and of what may be called the married world of
immediate experience, in which nothing can be
separated, because it is also there: we are
both intellect and passion, our minds have objec-
tive knowledge of the outer world and subjective
experience. We must discover methods of bringing
these separate fields together, by showing the
relationship between the world of objective ob-
servation and the world of immediate experience.
This is, I feel, the most important problem in
current education (Huxley, 1977).

Man has two natures, the worldly and otherworldly
and we shall be able to solve the problems of man-
kind Only when we find the synthesis of both in a
spiritualized way of thinking. Even then we shall
certainly not be infallible. We shall still make
many mistakes, but they will be human errors and
hence are such as can be put right again, not sub-
human errors that lead into the blind alley we

now face. In a spiritualized intelligence, think-
ing will again be coupled with morality, without
which humanity is inconceivable. Questions of
mankind cannot be solved by any one-sided intel-
ligence, but only by that eternally human ele-
ment in all of us which is a synthesis of this
world and the next (Steiner, 1968).

The expressed need for a movement toward synthesis is
not merely a futuristic projection, but one whose beginnings
are clearly evident in America today. Examination of recent
publications in the behavioral and natural sciences produced

literature addressing itself to the idea of wholeness.

h

World renowned physicist Werner Heisenburg has commented on
the holistic nature of life by saying:

The world appears as a complicated tissue of events

in which connections of different kinds alternate

or overlap or combine and thereby determine the

texture of the whole (1963).

Other physicists have supported Heisenburg in saying, "The

greatest realization of physics and of modern science will

be the recognition that the universe and the individual are
a harmonious, interrelated whole" (Capra, 1978).

Humanistic psychology, which was recently accepted by
the American Psychological Association as one of its newest
branches, has also emphasized the crisis for a more holis—
tic image of man. Led by such venerables as the late Abra-
ham Maslow, Carl Rogers, Rollo May, Gordon Alport, and
Arthur Combs, among others, humanistic psychology has recog-
nized wholeness as an aspect of being.

Maslow describes an innate human drive beyond basic
survival and emotional needs--a hunger for meaning, tran-
scendence, and wholeness. "It is increasingly clear," he
writes, "that a revolution is under way. A comprehensive
system is developing, like a tree beginning to bear fruit on
every branch at the same time." He describes individuals
who transcend into the realms of whole functioning as the
"advance scouts for the race" (Maslow, 1971).

With its heavy emphasis on the scientific method, the

medical profession has traditionally held an orientation

which views human functioning strictly in a rational manner.

Yet recent brain research, while holding that the brain's
right and left hemispheres interact all the time, has found
that each also has certain functions of its own. These spe-
cialized functions were first observed in the effects of in-
juries confined to one side of the brain or the other.
Later, there were more sophisticated techniques to detect
differences. Different pictures would be flashed simultane-
ously to the left and right visual fields, for example, or
the left and right ears would hear different tones at the
same time. Postmortem examination of brains showed subtle
structural differences between the sides. Eventually, re-
search found that brain cells producing certain chemicals
were more COncentrated on one side than the other.

The left and right brain hemispheres can Operate inde-
pendently, as two separate centers of consciousness. This
was dramatically demonstrated when patients underwent "split
brain" surgery for treatment of severe epilepsy. After sur-
gery patients demonstrated that the two sides of the brain
were capable of independent functioning. The left side of
the brain was associated primarily with speech and logical
reasoning, the right side with visual closure and intuition
(Ornstein, 1972).

These findings have created an interest in human energy
flow and energy fields which are associated with the right
side of the brain. Recently, the Voluntary Controls of In-
ternal States Program at the Menninger Foundation's Research

Department worked with Swami Rama of Rishikesh, India, and

c
M

&

rr
are:

D?

s.‘

with Rolling Thunder, a Native American medicine man. In
each case the foundation documented the abilities of these
two men to control psychological and physiological states.

We recorded Swami Rama's physiological measure-

ments in the laboratory while he demonstrated

his ability to voluntarily produce beta, alpha,

theta and delta brain rhythms, to control the

flow of blood in his right hand, to produce a

temperature difference of about ten degrees

between the right and left sides of his palm,

to speed and slow his heart at will, and to

stOp his heart from pumping blood....We saw

him perform some unusual and impressive meth-

ods of diagnosis and healing (Greenwood, 1974).

In the case of Rolling Thunder, the foundation documented a

Native American healing ritual during which the medicine man
successfully healed the severly infected leg wound of a pa-

tient.

Such research has helped many individuals in the medi-
cal profession to expand their views of human potential to
include more than just traditional left brain functions and
to see the healthy human as a harmonious combination of
mind, body, and spirit.

In the world of sports, athletes are constantly looking
for methods which may maximize their performance and give
them a competitive edge. There is at present a growing re-
cognition among athletes that the mind and body are depen-
dent upon each other and that either may have an effect on
the performance of the other, thus effecting the whole.

Right after an intense and exhausting football game,

ex-Cincinnati Bengal Mike Reid used to spend hours

at the piano producing what he felt was his best

music. Golf pro Arnold Palmer believes that when
his mind is calm, he can focus his attention so

completely that his body performs with its own
"internal sense of rightness."

The experiences of Mike Reid and Arnold Palmer
are just two examples of a growing recognition
among athletes and amateurs alike that the body
and the mind do not function independently of one
another. "Every change in the physiological
state is accompanied by a change in the mental
state-—and vice Versa," says Edward Greenwood,
M.D., a consultant to the Menninger Foundation.
To put it simply: Your mind affects the per-
formance of your body, and your body has an ef-
fect on your mind.

Not only can your mind and emotions affect your
physical performance, but it also appears that
exercise may enhance your mental awareness and
attitude. Physicians and psychologists are cur—
rently studying physiological evidence which
indicates that vigorous aerobic exercises such
as running, swimming, and racquetball, done reg-
ularly for sustained periods, may stimulate the
production of certain body chemicals that can
have the same effect as antidepressant drugs.

It is already known that aerobic exercise in-
creases the flow of oxygen to the brain and
helps eliminate toxins for the body....Could

it be possible that the path to your soul is

the one you're running on? (Ford Motor Company,
1979)

Having experienced American education as a student, ele—

mentary teacher, university instructor, and presently a

school district administrator, the author has grown increas-

ingly more aware of the fragmenting nature of our education-

al system; i.e., one which separates an individual's physi-

cal, emotional, intellectual, and spiritual aspects. It has

been his experience (also that of his students at various

times) that this fragmentation generates confusion, frustra-

tion, and adversely affects learning and development.

Now there is movement in the field of education toward

perceiving man as an integrated, whole being. Labeled

 

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SKA.

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.hrk

Self

State

"transpersonal," this view acknowledges man's mental, physi-
cal, and spiritual aspects and holds each as equally deserv-
ing attention in the total span of educational life.

University professors are now beginning to conduct re-
search and to instruct students in the transpersonal view of
learning. Scientists at the University of Virginia have re-
searched "out of the body" experiences through working with
subjects at the parapsychological studies center in the uni-
versity's psychology department. During such experiences,
subjects are said to be able to project their consciousness
or awareness outside the physical body to other locations in
both time and/or space and accurately report their experi-
ences. Harvard University now offers a course in "Altered
States of Consciousness" (Hoover, 1976), and at Iowa State
University a student can enroll in University Studies 313G,
otherwise known as "Your Former Lives." Its purpose, says
a university brochure, is "to explore the subconscious mind
through the reincarnation theory."

Meditation has already received some coverage in educa-
tional journals. Researchers have reported increases in
self-control, improvements in grades and in social relation—
ships, decreases in drug abuse, as well as increases in self-
actualization as a result of regular meditation (Seeman,
1972). The Illinois House of Representatives resolved "...
that all educational institutions, especially those under the

State of Illinois jurisdiction, be strongly encouraged to

Sill:

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OVA

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(D
1 (

study the feasibility of courses in Transcendental Medita-
tion" (Robottom, 1972).

As these trends grow and become more well-known, educa-
tors may become interested in this theory's relationship to
school learning. If so, it may have significant effects on
schooling in America, since current educational efforts are
aimed primarily at the rational functions associated with
the left side of the brain. An entire mode of consciousness
may no longer be left to chance development, but may instead
be given appropriate attention.

Speaking at the 1979 National Education Association Na-
tional Conference, Dr. Jean Houston, director of the Founda-
tion for Mind Research, said that society as a whole and edu-
cation in particular are "at the end of one age, but not
quite ready to enter a new one." The problem, she went on
to say, is that "educational institutions are not able to
cope with the complexities of individuals because those in-
stitutions are governed by a crisis mentality. Administra—
tors are too busy putting out fires to make necessanychanges
in our educational structure." Houston was Optimistic about
the future: "The darkness of our time is an indication of
the vast changes and growth which are about to take place"
(Houston, 1979).

In light of the information provided in the above Intro-
duction to this study, it is possible that among the "vast
changes" which are about to take place according to Dr. Hous-

ton may be those which lie in a holistic direction. If this

'
qr

“my

C')
I h

in

’Vh.
“ilk

is the case, then tranSpersonal thought may very well be
called upon to provide practical guidance in approaches to

wholistic learning and schooling.

Purpose of the Study

Any movement toward .holistic learning in the United
States is still in its infancy when viewed from a global
perspective. In India, for example, the traditional form
of education has maintained .holism as an integral component
of its approach for at least four thousand years.

It would be unrealistic to think that traditional In-
dian education could be successfully transplanted and
adopted as an avenue to holistic education in this country.
However, it is possible that traditional Indian education
may serve as a resource which can be drawn upon and which can
add depth to a holistically inclined and accepted American
educational movement such as transpersonal.

The purpose of this study is, therefore, twofold:
first, to deve10p a clearer understanding of traditional In-
dian education and second, to examine the degree of compati-
bility between traditional Indian and transpersonal thought.
This comparison may contribute to the growth of the latter
in the United States by (1) creating an interest in those
who know nothing about transpersonal thought, (2) facilitat-
ing a greater understanding in those already interested, (3)
providing guidelines for those who wish to develop/apply

these concepts to a holistic approach in education, and (4)

are
UsV
L

rf‘

lad

 

10

providing support and encouragement for those involved in

holistic learning and teaching.

Methodology

 

To fulfill the purpose of the study, three steps are
taken. First, the essential natures of traditional Indian
education are extricated in the following manner: (1) a
group of Indian educators immersed in traditional theory and
practice are identified; six are selected for in-depth inter-
views. It is believed that this sample of six is valid and
authentic as it represents selections from various locations
and includes individuals from the university renowned
ashrams,* and the government's Ministry of Education. (2)
the six educators are then interviewed. The question which
each individual addresses during the tape recorded session
is, "Could you discuss the characteristics of traditional
Indian education which differentiate it from other education-
al approaches?“ (3) The responses of the six educators are
analyzed. To do this, interviews are transcribed, and the
most common characteristics of traditional Indian education
are identified. These characteristics are then plotted on a
graph. Any characteristic which appears in two—thirds or
more of the responses is isolated. As a result of this pro-
cedure, five of the most prevalent or common characteristics
are identified. For the purpose of this study, these five
characteristics constitute the essential natures of tradi-

tional education.

*see definition of terms

, .
“'51 I
Io-Li

tic;

11

The second stepyis to systematically compare the compat-
ibility between traditional Indian education and transperson-
al thought. This is done by first providing brief discourses
which reject the two most prevalent schools of educational
thought in the United States; i.e., behaviorism and cognitive
developmental theory. This may help the reader understand
the distinction between what is traditionally associated with
education in America in comparison to what is associated with
traditional education in India. In the second part of this
step, an emergent school of educational thought in this coun-
try labeled transpersonal is reviewed to demonstrate that it
adheres to concepts similar to those held by traditional In-
dian education and, therefore, is basically compatible with
it.

The third step is to define the five essential natures
of traditional Indian education and to elaborate upon from
both the transpersonal and traditional perspective using re-

ferences from each school of thought.

Overview of the Study

 

The following overview of the study is provided to fa-
maliarize the reader with the organization of the chapters
which follow.

Chapter II contains a thorough review of traditional
Indian education conducted via literary research and person-
al observation in India. This is followed in Chapter III

by a delineation of the process by which the essential

12

natures are identified. A brief review of two schools of
thought which have come to be traditionally associated with
education in America follows. These two schools, behavior-
ism and cognitive developmental theory, are reviewed in re-
lation to the concept of the inner or spiritual aspect of
Man which is central to traditional education in India. As
neither behaviorism nor cognitive develOpmental theory is
found to be basically compatible with the concept of an in-
ner self, a third and emergent school of thought in the
United States labeled transpersonal is reviewed to demon-
strate its basic compatibility with traditional Indian edu—
cation.

In Chapter IV the essential natures of traditional In-
dian education are defined and elaborated upon from both the
transpersonal and traditional perspectives using references
from each school of thought. This side by side comparison
provides a framework to discuss the similarities and differ-
ences between transpersonal thought and traditional Indian
thought so that the degree of compatibility between the two
can be clearly identified.

Finally in Chapter V observations are stated, conclu-
sions are drawn, and implications of the findings are pre-
sented for educators and for the American system of educa—

tion.

13

Definition of Terms
Apra Vidya
According to traditional Indian education, Apra.Vidya
is derived from the physical, intellectual, and emotional

realms and is included in the terms mind and body.

Ashram

Ashram is the physical setting in which traditional In-
dian education functions, usually comprised of land in a
natural setting containing gardens, sports' fields, class-

room areas, library, dining hall, living quarters, and medi-

tation hall.

Guru

Guru is a title given the lead teacher of an ashram.

Incarnation

 

According to traditional Indian education, incarnation

is the physical embodiment of a soul or spirit.

Karma

According to traditional Indian education, karma is the
totality of a person's actions and thoughts in life which

determine his/her fate in the next.

Love

Love is the subjective experience of unity.

Master

Master is a title given the lead teacher of an ashram.

 

‘hfin

yin: u

CHE

‘V‘fi1

“V‘¢

is

In

Or”,
5.4

14

Meditation

 

According to traditional Indian and transpersonal
thought, meditation is a process of focusing awareness on

one thing so completely that one may lose idetification with

all else at the time.

Nam

Nam is knowledge of the spiritual aspect.

Out of Body

 

Out of body is the shift of awareness or consciousness
from its usual seat in the physical body to a point outside

the body.

Para Vidya

 

According to traditional Indian education, Para Vidya
is knowledge of a spiritual nature, also referred to as

spirit.

Spirit
According to traditional Indian education, Spirit is

that essence or soul which is common to all beings.

Unity
Unity is the state of identification with the spirit

according to traditional Indian thought.

Holistic
According to traditional and transpersonal thought,

'holistic is the state in which mind, body, and spirit are

15

recognized as equal in importance and function. This blend-
ing includes Apra Vidya (mind and body) with Para Vidya

(spirit).

CHAPTER II

REVIEW OF INFORMATION ON
TRADITIONAL INDIAN EDUCATION

This review of information is a combination of exten-
sive literary investigation, personal observation of tradi-
tional education's ashram schools in India, and in-depth
discussions with traditional educators who were involved
with these schools. This information is then organized
under the following headings: (l) Philosophical Assumptions;
(2) Traditional Curriculum: Synthesis of Inner and Outer
Knowledge; (3) Meditation: The Tool; (4) Apra Vidya; (5)
Teacher, Master, Guru; (6) Ashram Atmosphere; and (7) Tra-
ditional Education: General Comments. It is hoped that this
systematic presentation of information will help the reader

discern an overall view of traditional Indian education.

Philosophical Assumptions

 

Before discussing various aspects of traditional Indian
education, it is essential that the reader have a basic un-
derstanding of the general philoSOphical assumptions which
form the basis of this approach to education.

Traditional education had its beginning among the early
Aryans, settlers in the northern portion of India, four

thousand years ago. The Aryan cosmological view, as

16

l7

expressed in the ancient Vedas, held that in the beginning
God was One. It may be helpful to imagine this One as a
boundless ocean, an ocean of all awareness, all conscious-
ness. It is said that God chose to become many from One,
and it was then that all creation came into being. Encom-
passed in this creation are all the various forms which
comprise the physical universe, each manifestation of that
which embodies the essence of the Creator. To continue with
the analogy of God as an ocean, creation may be likened to
droplets of water which exist in separation from the ocean
yet retain their innate identify. This innate quality is

soul or spirit (D. Singh, 1977).

 

 

 

“COD IN HIS ONENESS '

WISHED FOR THE JOY THAT HE EXPERIENCED IN CONTEMPLATINC I
THE LATENCIES
WITHIN HIMSELF

TO BE SHARED WITH ALL THOSE PARTS OF HIMSELF WHICH WERE
STILL LATENCIES.

THEREFORE COD PROJECTED HIMSELF IN ANOTHER HIMSELF
IN WHICH HE WAS ABLE TO CONTEMPLATE HIMSELF."

LM‘

 

 

 

 

 

Initially, this separation was very short. The soul
incarnated once, lived out its allotted time in conscious
contact with the Creator, and then left the created world
at the time of death and merged directly back into the One.

As time passed, it was believed that this period of

18

separation between the Creator and His manifest increased
until it encompassed billions of years andcxmntless embodi-
ments. This was the result of the embodied soul's losing
conscious contact with God. This loss occurred because man
came to be governed by the mind, which had become identi—
fied with the illusionary physical realms rather than with
the One.

This misdirection of attention created a disharmony.
Material needs, concerns, and desires were given priority
over those of a spiritual nature. Man continuousLythoughn
spoke, and acted in a manner which reflected his misidenti-
fication with the physical world. Such deviations from his
true spiritual nature caused prolonged confusion,sufferinq
and separation, due to the inexplicable law of karma. Ac—
cording to traditional thought, this law becomes operant
when man with mind in control becomes the doer, rather than
the One working through the soul. In this situation the
individual becomes responsible for his behavior and its
consequences. Karma is viewed as negative because it se-
parates the soul from God for countless ages. The soul is
forced to reincarnate in the cycle of birth and death to
continuously sow and reap the seeds and fruits of misguided
thoughts, words, and deeds. This situation continues until
man again realizes his true inner self and lives in con-
stant contact with God (K. Singh, 1965).

The said state of affairs in which man finds himself,

according to this cosmology, can be traced to the dominance

19

of the mind. One Indian saint has commented that "the mind
is a very good servant but a very bad master" (Kirpal Singh,
1955). It is only when the soul, higher self, or inner man
is given the position of dominance that the human being can
act in harmony with the One.

Throughout the ages theories of education have re-
flected the aspirations of the particular group which for—
mulated them, traditional education's being no exception.
Its ultimate aim was to first facilitate the realization of
the inner self; this in turn would lead to communion with
God (Bokil, 1970).

We are essentially spirit, not this little

body that we are carrying or the mind that

is in it. The saying is to have a sound

mind and a sound body. I say you cannot

have a sound mind and a sound body unless

you have a sound spirit. Unless the Spir—

it is strong, body and mind will weaken.

Yet, it has been forgotten. We have be-

come identified with the mind and body out-

side. This is what traditional education

confronts (B. Sena, 1977).
The curriculum of traditional education is centered around
aiding human beings in rising above matters which are seen
as ephemeral and transitory and to ultimately achieve the
final aim of education, which is the union of the soul with

God. Traditional education's curriculum is termed "yoga"

(Ghose, 1972).

Traditional Curriculum: Synthesis
of Inner and Outer Knowledge

 

 

Yoga is a Sanskrit word which literally means "union."

This union refers to the merger of the individual soul with

20

the One (Limaye, 1960). According to Sri Aurobindo, yoga
practically applied, as in traditional education, is

...a methodological effort towards self-
perfection by the expression of the poten-
tialities latent in the being, and a union
of individual with the universal and tran—
scendent One we see partially expressed in
man and in the Cosmos" (Chaube, 1967).

Yoga is what we call an attitude toward
life. It is not these postures and all
that, it is an attitude toward life. We
here feel that our attitude toward life
determines our activities and our activi-
ties determine our relationships with
others.

What is yoga's attitude? It is that there
is a wisdom behind the creation of this
world; there is the creator, and the crea—
tor is absolutely perfect. Being so, he
has made things in the same way. Look at
our body, it is not we who have made it,
it is not our intellect who has made it.
Look at these flowers, look at the trees,
look at the sunset, look at the moon rise,
look at the floods, all these things;

they inspire in us an ache, an awe, an
admiration, and a respect. So we believe
that we can experience this perfect wisdom
which is behind all these activities. In
our own activities, your activities, my
activities, we can have that attitude (Para-
shar, 1977).

Yoga is to develop the soul so it may go up.
It is my attention that makes a thing beau-
tiful, nothing else. What we see is our
shadow. What we really are we do not know.
So spirituality is the process by which we
begin to understand ourselves, our soul,

and that we are not of this world (Sena,
1977).

Yoga deals with two bodies of knowledge, Para Vidya
and Apra Vidya. Para Vidya means "true knowledge," that
which arises from contact with one's soul or spirit. It is

difficult to give hard and fast examples of Para Vidya

21

because its experience is highly personal. Yet a generali-
zation may be made that during such an experience one is
super-conscious and has a degree of communion with the soul
or inner self. Apra Vidya on the other hand means "sub-
sidiary knowledge." This is a transcient type of knowledge
which encompasses the physical, intellectual, and emotional
realms.

For the purposes of this review, both Para and Apra
Vidya will be discussed separately. Yet, it is essential
to note that in practice, yoga cannot be thus divided. All
inclusiveness and integration are the characteristics of
the traditional theory of Indian education practically ap-
plied via yoga. Happiness lies in totality, not in frag-
ments (Kabir, 1961).

A few misconceptions should be cleared at
the outset. For example, it is a mislead-
ing notion that Para Vidya, the higher
spiritual wisdom that dawns on the horizon
of soul-awakening, is something that should
be put in sharp opposition to Apra Vidya,
the lower knowledge of the material world
gained through the normal academic curricu-
lum in arts and science. The dichotomy be-
tween Para and Apra Vidya is false. There
is the false notion that traditional educa-
tion is something that can be neatly iso-
lated and quarantined, as it were, from the
high roads and mainstreams of life (Joshi,
1967).

The traditional educational system is based
on ethics and spirituality. Of course,
along with ethnics and spirituality, the
arts, sciences, and other subjects are
taught. So to get the best out of man,
there should be a blending of studies which
involves the mind with those which incor—
porate the soul...spiritua1ity cannot be
ignored. If it is, we become onesided, half

22

developed, as is the case nearly everywhere

these days. When this happens we lose sight
of the most important asPect of human life.

Spirituality cannot be taught from books; it
comes about by an inner awakening. It is a

very high thing (D. Singh, 1977).

IT IS A MATTER OF

INCORPORATING

HIGHER DIMENSIONS OF

AWARENESS

INTO A TOTAL PICTURE

WITHOUT BLACKING OUT

THE LOWER LEVELS.

(Khan, 1974)

Para Vidya,

 

Para Vidya is the solid framework of traditional edu-
cation. It deals directly with the development of man's
spiritual aspect or soul. Para Vidya may be viewed as a
process of transformation during which an individual moves
from the realm of mundane knowledge to the experience of

eternal and unchanging being.

23

There is an element hidden in you which you
have forgotten, from which you have taken
away your eyes. If you turn to that then

you will be able to find that the satisfac-
tion comes from inside. It is here that the
real nature of man is found. So this is our
idea of what education should involve. Our
education attempts to bring that real man
out. That is the purpose of Aurobindo Ashram
School. Education here is a process which
helps people become truly human. Now you
see, one thing is that the real man is the
soul in us. It is something in us which con-
siders itself a part of the whole creation;
it can't think in terms of itself. It can
think in terms of not only humanity, but in
terms of the whole creation. We call it
soul, we call it spirit, we call it something
more than mind. An element in man which

does not die, which is eternal. Again and
again it comes out and it wants to find and
create an environment in which it may become
one with all. If it can't do it in this
life, it will take another life to do it.
Every man one day or the other has to come

to this point, that is what we all must do
(Parashar, 1977).

Education today is incomplete because our
whole educational system has been laid down
by peOple who are themselves incomplete. It
has been planned by intellectuals. It has
not been planned by saints. Education these
days is planned to deve10p the intellect.

If the system of education had been planned
by saints or realized persons as it was in
former times, education would not only em-
brace studies to develop the mind, but it
would expand the consciousness of the indi-
vidual scholar; it would make him aware that
the mind and intellect function only because
of the soul. The essence of the soul is
consciousness. If we deve10p that conscious-
ness, we also deve10p the mind. The mind
cannot function prOperly without this con-
sciousness, yet this is hardly understood
by the majority of peOple, let alone the
educationalists.

Man, or rather the soul in man, is of the
same essence as that of God. That essence
is love. Love is the opposite to selfish-
ness. We all have that same essence within

24

us, but if we are not taught this, if our
consciousness is not expanded to see this,
then selfishness comes in. That love which
unites all souls is covered with the veil
of forgetfulness, that's all (D. Singh,
1977).

Explanations such as those stated above may lead to a
greater intellectual understanding of Para Vidya or spiri-
tuality. Yet, its true import cannot be grasped by intel-
lectual activity. One's own experiences of transcendence
and contact with the inner self through practice is an es-
sential requirement for comprehension (Bhatia, 1974).

A mere learning about spirituality is not
spirituality, even the most catholic book
on the subject cannot be a substitute for
the direct practice of an inner change of
consciousness by which one can perceive and
realize the inner and higher self and trans-
form the workings of the outer (Joshi, 1967L
How, then, may one truly experience and understand Para Vidr
ya? According to traditional educators, the answer lies in

discovering the soul through meditation.

Meditation: The Tool

 

The direct experience which forms the basis for dis-
covering Para Vidya or spirituality is the practice of med-
itation. The meaning of meditation is to concentrate upon
one thing, so much so that all other things are forgotten
(K. Singh, 1971). Various techniques and methods of medi-
tation have been developed and taught by the guruscnrteach-
ers in the ashrams of India; though differing in approach,

all have "mental silence" as the goal. When the

25

continuous process of mental activity is controlled and
stopped, the student begins to experience Para Vidya.

Before dawn, while earth's shadow still is
deepest, a clear-toned bell awakens the
eight score boys of the school. In the
darkness they merrily run to the great well
with its buckets and rope, and there each
has his morning bath. Then just as dawn is
breaking, at another sound from the great
bell the boys came out from their various
dormitories with their little mats in their
hands. One here and one there, in the open
or under some tree, these boys sit down for
meditation. For fifteen minutes these fig-
ures are almost motionless. Amongst the
youngest might be one or two who are watch-
ing a bird or looking at the blossoms in the
trees overhead. For they are not compelled
to meditate, but only to remain quiet for
this interval. It seems evident, however,
that all the older boys have attained a mas-
tery of themselves and are given up to med-
itation (Fleming, 1921).

26

 

 

 

THE INITIAL STEP IN MEDITATION CONSIS'TS IN WITHDRAWINC
ONE'S ATTENTION FROM THE AMBIENT WORLD. IN ORDER TO FREE
CONSCIOUSNESS FROM OUTSIDE IMPRESSIONS. SO FIRST OF ALL YOU
WTTHDRAW YOUR CONSCIOUSNESS FROM THE IMPRESSIONS OF YOUR
SENSES BY AN ATTITUDE OF DETACHMENT AND INDIFFERENCE.
IF SOMEBODY IS HAMMERINC, FOR EXAMPLE. YOU DON'T ALLOW
YOURSELF TO BE DRAWN INTO IT; YOU WITHDRAW FROM TT. AND
TIE SOUND SEEMS TO COME FROM FURTHER AND FURTHER AWAY,
UNTIL IT SEEMS UNREAL. THE PHYSICAL WORLD AROUND YOU SEEMS

TO BE UNREAL...AND THAT IS WHEN YOU DISCOVER
THAT IT IS MAYA, IT IS AN ILLUSION.

 

(THIS IS NOT PHILOSOPHY IT SOMETHING THAT HAPPENS,
TYOU EXPERIEN

 

 

 

 

 

(Khan, 1974)

27

 

 

 

YOU REACH A STATE OF TIMELESSNESS.
THE SOUND OF THE PHYSICAL WORLD SEEMS TO
BELONG TO THE REALM OF TIME
—SOMETHING THAT IS GOING ON—

 

 

YOU ARE CONSCIOUS OF YOUR STILLNESS S,
SO THAT THAT WHICH IS GOING ON DOESN'T SEEM IMPORTANT.

YOU OVERCOME THE IDEA OF BEING IN A PARTICULAR PLACE
IN SPACE.
WHAT IS HAPPENING ON THE PHYSICAL PLANE
IS IN A DIFFERENT PLACE THAN THE SPACE WHERE YOU ARE

 

 

 

(Khan, 1974)

 

 

28

 

[ION I .)l REM .NIIII‘IR II \\‘IN(I 'l'|l(llI'( "_- ()I" YOURSICIIF
I ‘ S 'I'IIII I’IIIISON \I “Y ' -- I‘ - -
IOU ",_'Illl()l( “T \()I' \HIKI. ' I

.4'

' NOW 'I() DIM ()\ ER

THE IRONTII. RS OF YOUR BI 1.N(. SELM TO NIIIK E
'-\H)NL AND “(nu .‘gg. *

 

 

 

 

(Khan, 1974)

29

 

 

 

O n
e - 0 av” '
. ..__~.:.~,g15f§.
O

 

 
 

-.."-‘< - ..‘-I

1' . v--¢
' I

 

'v .' I '
.'u-v\.'-f'.‘.
\ .- “\‘.-'

 

 

i

   
  
  

  
  

   

 

 

(Khan,

1974)

 

 

3O

 

 

THIS SUDDEN ONRUSH
OF LUMINOUS CONSCIOUSNESS
BREAKS THROUGH THE MIST
WHICH HEMS OUR MINDS INTO PRECONCEIVED
PRISONS AND OPENS UP
AN INTENSE OSMOSIS
BETWEEN WHAT WE THOUGHT WAS OURSELVES
AND WHAT WE THOUGHT WAS THE UNIVERSE

SUDDENLY ENRICHING OUR PERSONALITY, WHICH IDENTIFIES
ITSELF WITH THE COSMOS AND INTEGRATES MORE AND MORE
OF THE COSMOS INTO ITSELF.

IN ORDER TO BE ABLE TO INTRODUCE SUCH A RAREFIED FORM OF
CONSCIOUSNESS INTO THE COMPLEX OF OUR PERSONALITY, WE
MUST FIRST BE ABLE TO ISOLATE CONSCIOUSNESS FROM ITS
VARIOUS IDENTIFICATIONS WHICH WEIGH IT DOWN. THIS CAN ONLY
BE DONE BY BRINGING INTO ACTION THE FORCES OF DETACH-
MENT, WHICH ENABLE ONE TO APPREHEND REALITY OBJECTIVELY,
INSTEAD OF LOSING ONESELF TO THE POINT OF
NOT BEING ABLE TO SEE THE FOREST FOR THE TREES.

 

 

3' t‘
818 IS MEDITB'Y‘O

 

 

 

 

 

 

 

 

 

 

(Khan, 1974)

31

As with any discipline, extensive practice is neces-
sary to attain even a minimal degree of proficiency. How-
ever, it is the author's belief that even a limited expo-
sure to meditation would greatly enhance familiarization
with this standard traditional Indian practice. A guided
meditation exercise has, therefore, been provided to facil-

itate reader contact with this experience.

(Meditation Exercise: cassette tape, side one.)

 

It may be difficult for the Western reader to imagine
children of a very young age learning this process of cen-
tering the attention and concentrating within themselves.
How would such an exercise be presented? Let us examine
the following meditation instructions given by a tradition-
al Indian teacher to a group of primary school students in
London, who had no previous exposure to meditation.

There is, my children, something beautiful
in everyone. The reason we are not able
to lead a beautiful life is because many
things keep us worried or excited. If we
get into the habit of being peaceful, we
can find beauty in all things. So that

is why it is said that mental silence is
essential; integrate in yourself the habit
of mental silence.

Listen, we are going to make an experi-
ment, we hope to discover the beauty within
us. Look at this golden ball. Concentrate
on it. Close your eyes, imagine that the
ball is going inside you. This golden ball
is growing bigger and bigger. Expanding and
expanding, it is growing bigger than London,
bigger than England. All beautiful things
are coming within it. All flowers, trees,
hills, mountains, animals, birds, all that
is beautiful has a place in it. There are
two ways; first you say look the ball is

32

getting bigger and bigger, then ask them

to concentrate and take the ball within.

The power concentration is so fascinating
and so captivating that the children

eagerly start on it. Think that the ball

is contracting, becoming small. It became
as big as England, then it became so small
that it could enter into you. Along with

it comes all that is beautiful and it goes
into you. The children opened their eyes.

It seemed that they had found something
worth having. One of the children exclaimed,
"It really happened!" Now you have a way

to collect light and beauty and bring it all
back within you. This is how you create
mental silence. When we get up in the morn-
ing we can concentrate on that mental silence.
A few minutes in the morning, a few minutes
before sleep at night, we can try it....

So, now in our education we say that the
true source of knowledge, the true way of
learning, is through mental silence. A
silence that is wide awake, drawn toward
the true consciousness and the capacity to
receive what comes from it (Gandhi, 1977).

The above lesson is by no means the only approach to
teaching meditation to children. Teachers in the United
States use a multitude of methods and personal styles to
teach the same concepts. This variety of approach also
holds true for traditional educators in India, teaching the
practice of meditation. Though differing in method, all
see meditation as the tool through which Para Vidya is ex—
perienced. These experiences, in turn, prepare the student

for growth in the area of Apra Vidya.

Apra Vidya

 

Apra Vidya is the aspect of traditional education which
deals with mundane knowledge. The attitude taken by the

ashram schools toward the natural and social sciences, arts

 

33

and humanities is one which perceives them all as "petals

on one flower, notes of a single piece of music, tints of
the same apocalyptic rainbow arc, or rays that feel the same
central illumination" (Joshi, 1976). When presented in an
ashram school, this knowledge is a constant reiteration of
the Oneness behind the multiplicity, the unity behind the
diversity of the created world.

Subject matter in this area is viewed as necessary in
order to maintain oneself in the world. It is presented in
a manner which reconciles the various branches of knowledge
into a harmonious form and provides the student with a sense
of unity. It also consistently synthesizes the mundane with
the spiritual, because the two are considered inseparable.
Students and teachers are constantly aware that they are not
merely the physical body nor is the physical world a place
of permanence.

The student's aim in the sciences that make
for knowledge should be to discover and un—
derstand the workings of the Divine Con-
sciousness in himself, creatures, things
and forces. The student's aim in the prac-
tical sciences, whether mental or physical,
should be to enter into the ways of the
Divine and his processes; to know the ma-
terials and means for the work given to us
so that we may use that knowledge for a con-
scious and faultless expression of the spir-
it's mastery, joy and self-fulfillment
(Aurobindo, 1955a).
When, for example, natural science is studied, students do
not View pond life, plants, or animals only as objects of

their inquiry, but rather as younger brothers and sisters

in the Father's creation. Such an angle of vision

 

34

increases student awareness that everything is part of the
underlining harmony and interconnectedness which exists in
nature.

Our traditional education teaches that there
is a unity in all life which is ultimately
based on a spiritual preconception. The
West generally does not have this sense of
unity. You have noticed in India that ani-
mals keep running around the streets. Birds
in vast numbers settle on electric wires,
and the people just don't seem bothered by
it. In India we've grown up with a feeling
that all life is one.. Even the more dan-
gerous reptiles are objects of respect. In
some countries there has been a tendency on
the part of man to overcome all other crea-
tures and whole species of animals have
been wiped out. Voltaire once visited Eng-
land and wrote back to a friend, "There is
not a single wolf left in the country; the
men are more ferocious." So, I think this
is to some extent due to the educational
philos0phy there. Man sees himself as sep-
arate and in conflict with everything else.
In the States, I suppose, if you see a fly,
you immediately destroy it. To a large ex-
tent, the whole concept of traditional edu-
cation is ultimately inseparable from the
concept of a unity of all life. How would
you accept that unity? By thinking of it
as starting from a common source (Sena,
1977).

It is this guiding principle of spirituality and har-
mony which permeates every aspect of the traditional cur-
riculum. Once while watching a group of children playing
soccer at an ashram school in India, the author questioned
the educator who was accompanying him regarding the role of
physical education in the traditional theory. He replied
that the physical body is seen as a valuable instrument

which, when prOperly developed and maintained, enables the

 

35

individual to smoothly attend to growth in Para Vidya with-
out worrying about ill health, etc.

The physical growth of the individual is

essential to the extent that he can carry

out his mental and spiritual tasks. It

is not a virtue in itself. Physical edu-

cation is subordinate to the needs of men-

tal and spiritual tasks (Kaul, 1970).
He concluded by saying that in sporting contests, such as
this soccer game, healthy competition can help students at-
tain a higher level of cooperation, and that it is during
these times that the spirit of true sportsmanship and humil-
ity are encouraged.

The same principle of wholeness holds true of much of
the reading and language materials used in the schools. The
following story selected by the author from ashram school
texts has been included for reader examination.

The King Lost
in the Jungle

 

 

A king who left his palace one morning
for a horseback ride around the surrounding
countryside, went farther afield than usual
and after riding for several hours became
lost in a deep and almost impenetrable jun-
gle. Reining his horse, he looked around
him and was terror-stricken as he saw a ti-
ger coming towards him. He leapt from his
horse, quickly climbed a nearby tree, and
sat on one of its branches.

The tiger came to the same tree and sat
on his haunches, waiting to devour the king
whenever he came down. Seeing this, the king
began to test the branch on which he was sit-
ting, to make certain it was strong enough
to bear his weight. But as he looked along
its length he was filled with fear, for he
saw that two mice, one white and one black,
were gnawing away the inner end of the branch
where it joined the tree.

36

"What can I do?" the king exclaimed, al-
most beside himself with terror. "1 am
trapped, and there is no way of escape."

He looked down at the ground to see where
he would fall when the branch gave way, and
whether the earth below was hard or soft.
But here another terrifying sight met his
gaze. Beside the tiger, there was a hugh
python with its jaws wide Open, waiting for
him to fall. The king trembled with fright
because his situation was so desperate.

As he clung to the branch wondering what
he might do to save himself, he suddenly saw
that honey was dripping from a branch above
his head. He began to lick it, and as he
did the honey had an amazing effect. The
king, absorbed in its sweetness, soon be-
came completely oblivious of his danger.

The tiger, the mice and the python were all
forgotten as he became more and more en-
chanted with the taste of the marvellous
honey.

In a short time, of course, the mice
gnawed through the branch. It fell to the
ground, and the king, with a happy smile on
his lips, was killed.

The tree up which the king climbed in his
search for safety symbolizes this world, the
dense and dark material universe. The tiger
represents death, which eats every living
creature born into this world. The python
is the grave.

The branch on which the king sat represents
the span of our life, whether it be ten,
twenty, or fifty years or more. And the two
mice are day and night, which inevitably
shorten the span of life. The honey symbol-
izes this world and its ephemeral pleasures,
in which we become so completely absorbed
that we forget even death.

The result of becoming absorbed in the
worldly pleasures is that, like the king, we
die without discovering the true purpose of
our life. This is to find the Satguru, ob-
tain from him the gift of Nam, rise to the
higher Spiritual Realms, gain liberation from
the wheel of births and deaths that keeps us
chained to this low material world, and be-
come one with the Supreme Creator.

"The swan of the soul takes fZight, Zifé passes, and
thou has not known the indwelling God."
(Dadu)

38

"0 man, why hast thou gone into the jungle of evil
passions?
"Saith Namdev: Seek God's protection."

(Namdev)

Taken from the reading curriculum of an ashram school,
the above story portrays the importance traditional educa-
tion gives to integrating man's inner and outer aspects
into every phase of learning. Another example of this
integration was observed during a music lesson. Though
sung in Hindi by children and adults at Kirpal Ashram, the
following songs may provide the reader with some feeling for
the music which bridges the world of matter with that of

spirit.

(Songs: Cassette tape, side one, cont.)

The analogy, which the author was given to portray this
synthesis of spiritual and mundane knowledge in traditional
education, goes as follows:

We are to be like the lotus flower (water
lily), which is deeply rooted in the mud
and water of the river, yet its beautiful
blossom floats above it, pure and unaf-
fected, always facing the sun. We are in
the river of life, we must know it, grow
in it, and be unafraid of it. A lotus
does not refuse the dirty water, it does
not say "I will grow instead here in the
clean sand." It roots itself and floats
above. We too can be in the world, yet
not of it, part of the great river, but
not taken under by it (D. Singh, 1977).

Although the specific methods, materials, techniques,
and approaches for sharing Apra Vidya with the students

varies from ashram to ashram, it has been the observation of

39

 

 

 

 

 

 

 

 

 

 

(Khan, 1974)

40

the author that a certain essence remains constant. This

essence is personified in the teacher.

Teacher, Master, Guru

 

Teacher, Master, and Guru are all titles given to the
person who instructs students at an ashram school. The
word guru is a Hindi word which means "one who brings from
darkness to light." And, indeed, it is the guru who illu-
minates the labyrinth of traditional Indian education. As
complicated as this educational approach may appear to a
Western observer, such as the author, it can quickly be
simplified and made comprehensible to both mind and spirit
by watching, listening, speaking, and being with the ashram
teacher. Because it is the teacher who transforms theory
into practice.

The role of teacher and his relationship with the stu-
dents is given the utmost attention in traditional educa-
tion. The teacher is everything to his students; the stu-
dents are everything to the teacher. The relationship be-
tween the two is a dynamic and creative process (Vinoba,
1967). Speaking to this point, M. L. Parashar of Aurobindo
Ashram, New Delhi, said:

One thing is certain, the teacher should
be made to feel that he is not an ordinary
person. A teacher's position should not
depend upon the money he gets, but his
position depends upon the love that he can
inspire. This we can tell everybody,
whether they believe in God, soul or not.

So real education lies in the teacher
(Parashar, 1977).

41

Darshan Singh of Kirpal Ashram was also clear in ex-
pressing the importance of ashram teachers and their orien-
tation.

Teachers must be embodiment of love. They
have to radiate this love to their students.
In the orchard of life, the teachers are
loving gardeners. They bring out basic in-
herent qualities, which are still dormant,
these sprout forth in the form of buds. So
that in the later life those buds can blos-
som forth into blooming flowers emitting
fragrance to the humanity at large (D.
Singh, 1977).

When, as Darshan Singh mentioned, ashram teachers "bring out
basic inherent qualities" in their students, they are acting
as facilitators in the various areas of learing.

The teacher is not an instructor or task-
master, he is a helper and a guide. His
business is to suggest and not to impose.
He does not actually train the pupil, he
only shows him how to perfect his instru—
ments, helps him, and encourages him in
the process. He does not impart knowledge
to him; he shows him how to acquire knowl-
edge for himself. He does not call forth
the knowledge that is written; he only
shows him where it lies and how it can be
habituated to rise to the surface (Auro-
bindo, 1952).

Education is not imposing an idea on you,
but facilitating you in the process of
discovering yourself, the self that lies
within you. The objective is how you can
best be helped to actualize your maximum
potentiality. This is all education can
do. This is the main goal of education
(Gandhi, 1977).

Traditional educators believe that each student has
within himself unique needs and potentials, in areas of
mind, body, and spirit. The role of the teacher is to as-

sure himself to these unique needs and potentials and then

 

 

42

to facilitate their growth. To do this, the ashram teacher
suggests actions during daily personal conversation with a
student, but does not command. The suggestion is almost
always embodied in the personal example of the teacher,
which is considered the best method of teaching.

Education involves setting examples. There
is an incident in the life of Mahatma Gandhi.
A woman took her child to him and said that
the child was taking too much suger; "Kindly
tell him not to take it." He said to bring
him after ten days. After ten days she
brought the child to Gandhi and he said,
"My son, do not take sugar." The mother
said that if you have only this to say, then
you could have told him the same ten days
ago. What did he reply? He said, "Mother,
at that time I too was taking sugar; my
words would have been empty. For ten days
I have resisted and now the advice will
have a chance...."

Too many teachers talk without practic-
ing. This is why they are not effective.
We can talk of God, we read of God, but
we do not practice God. We intellectualize
all these things, but unless we practice it
in our own lives, there can be no headway.
It is not the practice of our education that
we should go about convincing others. First
convince yourself, and then others will un-
derstand you better by your conduct. Set a
good example; an example is better than pre-
cept. We may go on sermonizing, but it will
have no effect. An ounce of practice is
better than a ton of theory. Mister Kirpal
always used to say, "Man reform thyself; do
not reform others." We must reform our-
selves (D. Singh, 1977).

The ashram teacher is a helper who extends his hand to
a student and if the student takes it, guides him until he
is able to find his own way. Yet, the teacher never re-
lieves the student of the responsibility of doing for him—

self that which he is capable of doing himself. One of the

 

43

ashram teachers summed up this view by saying, "What you
don't get by your own work, you don't really have."

At the same time, the teacher must participate in a
way that risks his own deep personal involvement. He must
be willing to be close to the student and to get caught up
in his troubles and needs. "If you want to help raise up a
man from the mud and filth, you must not hesitate to get
yourself dirty." In a curious way, what the teacher has to
offer is not really knowledge, but rather himself.

The personality of the teacher is the teachings in
many respects. As one student said, "I do not go to my
teacher only to learn literature or mathematics, but also
to watch him lace his sandles."

One teacher recounted a time when he felt the need to
tell a certain story but was tempted not to because it was
too worldly and feared that students would lose respect for
him. He decided, nevertheless, to follow his inner feel-
ings and tell the story. The result, he said, was that the
students burst out laughing. "And those who up to this
point were distant from me, attached themselves to me." The
ashram teacher risks simply being himself through trusting
his inner self, thereby engaging a like commitment from his
students. What appears operant here is what Western educa-
tors would label the identification process. Students model
themselves and their aspirations upon the ashram teacher.

When they feel they have succeeded in being like him, they

44

 

 

 

 

SPIRITUAL GUIDANCE IS THE ART OF
MAKING A BEING BECOME WHAT HE
IS.

THE PUPIL SENSES BEYOND HIS PERSONALITY
THAT DIVINE MODEL WHICH HE IS.
YET OF WHICH HE IS ONLY VAGUELY AWARE,

THE TEACHER
IS SUPPOSED To MAKE HIM SEE
WHAT HE IS
RATHER THAN TELL HIM
WHAT HE SHOULD BE.

 

 

 

 

 

 

 

 

 

 

(Khan, 1974)

 

45

derive pleasure from the achievement and, conversely, they
suffer disappointment when they have let him down.

Undesirable impulses and habits are not treated harsh-
ly. Children are scolded only for something very definite,
in extreme situations. Particular care is taken not to re-
buke the child for a fault which the teacher himself may
commit. When a child makes a mistake, he is encouraged to
speak of it openly and frankly with the teacher. He is
then helped to understand the mistake with kindness and
affection and to perceive it as alterable by a steady and
sustained effort of will. A great care is taken to insure
that unformed virtues are not rejected as faults. Chil-
dren's mistakes are only the overflowing of excessive
strength, greatness, and nobility which need to be refined,
not discouraged (Joshi, 1967).

The teacher and student self-intrOSpection is con-
sidered essential for the continued growth of both. The
child is taught that whenever there is an inner uneasiness,
he should not pass it off and try to forget it, but should
attend to it and try to find out by inner observation the
cause of the uneasiness so that it may be dealt with. In
order for this to occur, the proper atmosphere must be pre-

sent.

Ashram AtmOSphere

 

Traditional educators consider proper atmosphere cru-

cial to the learning process. Physical structures,

 

46

textbooks, rules, etc., are of secondary importance. Ash-
rams are, however, generally situated in lovely natural lo-
cations. This closeness to nature reemphasizes the rela-
tionship between man and creation. The ashram atmosphere
is saturated with harmony, acceptance, and love.

People learn to grow and develop by aspira-
tion, by surrender, by having devotion.

That is our method of development. Where
there is an evolving soul there must be love,
surrender, and devotion. That's why human
love, which tries to seek satisfaction by
clutching the outer manifestations instead
of real devotion, admiration, and so on, of-
ten fails. Because what human beings really
seek is a soul experience of love. There-
fore, there is a clash and man is not really
satisfied with what is called human love.

So it is important that the atmosphere, the
environment of the school, be vibrating

with love. Love that originates from the
Divine, not just the worldly love (Josh,
1977).

Other activities which are of special value in creating
a proper atmosphere are students and teachers working, eat-
ing, and performing community service together on a regular
basis. Such partnership in various learning activities is

regarded as essential to the ashram's ‘holistic approach.

Traditional Education: General Comments

 

Having spent two months in and around ashram schools
and traditional educators in India, it initially appeared
that conveying the experience simply and clearly would be
relatively easy. This, however, has not been the case. In

retrospect, the actual experience of traditional education

 

47

was incredibly rich and profound, touching many aspects of
the author's being, some he never even knew existed.

Traditional Indian education is more than schooling.
It is an attitude, a way of life. Being only a temporary
visitor, viewing and participating from a mind set tainted
by life in the West, the author has admittedly provided a
very second hand look at traditional education. In order to
compensate for such a perspective, the reader is strongly
urged to carefully review the Appendix containing the tran-
scribed interviews with traditional educators. Being the
original thoughts of traditional Indian educators, it may
provide more of a connection with the richness and subtlety
which is alive in traditional education and a deeper in-
sight and broader understanding of the topic.

Having been provided with an indepth view of tradi-
tional Indian education, the following chapter will seek to
extricate the essential natures of this approach. Also,
two schools of educational thought, behaviorism and cogni-
tive development, which are prevalent in the United States,
will be briefly examined to demonstrate the distinction be-
tween what is considered traditional in this country as op-
posed to traditional education in India. The, transperson-
al, an emergent American school of educational thought,
will be reviewed to establish its basic compatibility with

traditional Indian education.

 

CHAPTER III

METHODOLOGY

This chapter is organized into three sections. The
first section delineates the process by which the essen-
tial natures of traditional Indian education are extri-
cated. This process is then applied, and the essential
natures are identified. The second section reviews be-
haviorism and cognitive develOpmental theory, two schools
of thought prevalent in this country, in relation to the
concept of the inner or spiritual aspect of Man which is
central to traditional Indian education. This review may
provide the reader with insights as to what has become
traditionally associated with education in the United
States as opposed to traditional in India. As neither be-
haviorism nor cognitive developmental theory is found to
be basically compatible with traditional Indian educa-
tion, a third emergent school of thought in the United
States labeled transpersonal is reviewed to demonstrate
such compatibility in the final section of this chapter.

Extricating Essential Natures:
Traditional Indian Education

 

To isolate the essential natures of traditional edu-

cation, four steps were undertaken.

48

49

l. The author traveled to India to visit three major
ashrams in the greater Delhi area. At each of the three
ashrams, inquiry was made as to with whom one might speak
in order to gain a greater understanding of traditional
education. In all cases, the author was introduced to ed-
ucators responsible for the functioning of the ashram and
also referred to other individuals who were indirectly in-
volved with the ashram.

2. After this initial contact and discussion, six
Indian educators were selected for an indepth interview.
Satisfactorily meeting two conditions determined this se-
lection: (a) the educators supported the concept of tra-
ditional education, and (b) the educators were involved
with an ashram at the time or selection or within the last
year. The following list identifies the six educators who
met the conditions described above and who were subse-

quently interviewed.

 

 

Name/Position Ashram Association
1. Dr. Vinod Sena Sewan Ashram
Professor of English Delhi
Delhi University
2. M. L. Parashar Aurobindo Ashram
Professor of Integral Yoga New Delhi
3. Kireet Joshi , Aurobindo Ashram
Advisor, Minister of Education Pondicherry

Government of India

4. Darshan Singh Kirpal Ashram
Master, Kirpal Ashram Delhi
5. Bhadra Sena Sawan Ashram

Editor Emeritus, Sat Sandesh Delhi

 

 

50

6. Dr. Kishore Gandhi Auroville Ashram
Professor of Education Pondicherry
Delhi University

3. All six educators were interviewed and asked to
respond to the following question: "Could you discuss the
characteristics of traditional Indian education which dif—
ferentiate it from other educational approaches?"

4. Upon returning from India, the taped interviews
were analyzed. To do so, the responses were transcribed
(see Appendix),and characteristics identified by each edu-
cator as unique to traditional Indian education were re-
corded on a chart. Any characteristic commonly identified
by at least four of the six participants was isolated and
termed an "essential nature of traditional education." As
a result of this procedure, the following essential natures
were extricated: (a) the acknowledgement of man's spiri-
tual aspect, (b) the importance of love, (c) the unity of
all creation, (d) the necessity of self-knowledge, and (e)
the importance of meditation. For the purpose of this
study, these five characteristics constitute the essential
natures of traditional Indian education. Each is denoted
by an asterisk in the chart on page 51.

Traditional American Theories
of Education

 

 

This portion of the chapter briefly examines two edu-
cational theories which are traditional in this country in

relation to the concept of the inner or spiritual aspect of

51

COMMONLY IDENTIFIED CHARACTERISTICS
OF TRADITIONAL INDIAN EDUCATION

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

x
- x w o
o m w < o
O H o o
, , m u m m
Characteristics of a 8 g g g :-
Traditional Education 5- 3 m a 3 Q
p. H H W W :3"
Cooperation X
Creative X
Ethics
Example Oriented X X
Family Oriented
Freedom X
Futuristic X
Harmony x
Higher Human Values
*Love X X X
*Meditation x x x
Residential x
Role of Teacher x x
*Self-Knowledge x
Service x
Small Student/ X
Teacher Ratio
*Spirit/Soul x x x
*Unity x x x
Wisdom ‘ X

 

 

 

 

 

 

 

 

52

Man and demonstrates the distinct difference between them
and traditional Indians. The first of these theories is
behaviorism.

Behavioristic learning theory is based on overt hu-
man behavior. It applies the methods of science to the
world of education in holding that behavior is lawful,
predictable, and that specific conditions determine ac-
tions. The world is viewed as interacting with the indi-
vidual.

The behaviorist explains learning by tracing rela-
tionships to primary drives. Operant conditioning is a
practical demonstration of the behaviorsit's explanation
of learning. Basically this technique systematically ar—
ranges reinforcing experiences to shape or modify behavior
in the desired manner.

Behaviorism is the predominant learning theory in
America. today (Roberts, 1975). B. F. Skinner and beha-
viorism are considered by many as being virtually synono-
mous. Though many of his disciples abound in educational
circles, he reigns supreme as the contemporary theorist of
this vision. Therefore, this author reveiws his works to
establish behaviorism's incompatibility with the holistic
model put forth by traditional Indian education.

Through examination, it is discovered that Skinner is
outspoken in his dismissal of the allegedly autonomous

being called the spirit. He reduces life to a soul-less

 

53

mechanism, interprets love physiologically and rules out
the idea of God (Birnbaum, 1964).

Skinner begins his argument against a spiritual being
by first acknowledging that there are, indeed, those who
do preoccupy themselves with the inner self or a holistic
image of man.

There is little doubt of the historical
priority of the inner search. It was
what Socrates meant by "know thyself"
(Skinner, 1974).

Is there not something about a person
which is more than a living body? Unless
something called a self survives, how can
we speak of self-knowledge or self-control?
To whom is the injunction "know thyself"
addressed? (Skinner, 1971)

Yoga has been described as a set of prac-

tices by which the individual prepares for

the liberation of the self. Only the

liberated self can assert "I do what I do

because of what I am" (Skinner, 1974).
He then goes on to dismiss this preoccupation with the inr
ner self by specifically suggesting that Eastern schools
of thought, such as traditional Indian education, are,
perhaps, wasting their time by dealing with an inner self.

Eastern philosophies, phenomenology...

must we conclude that all those who

have speculated about consciousness as

a form of self-knowledge have wasted

their time? Perhaps we must! (Skinner,

1974L
Skinner continues by clearly expressing his perceptions
of the inner self. His view suggests that the inner self

exists only to provide an explanation for actions which

cannot otherwise be explained.

54

The function of the inner man is to pro-
vide an explanation which will not be ex-
plained in turn. Explanation stOps with
him. He is not a mediator between past
history and current behavior, he is the
center from which behavior emanates. He
initiates, originates, and creates, and
in doing so he remains, as he was for the
Greeks, divine. We say that he is auton-
omous--and, so far as a science of be-
havior is concerned, that means miracu-
lous... The position is, of course, vul-
nerable. Autonomous man serves to ex-
plain only the things we are not yet

able to explain in other ways. His exis-
tence depends upon our ignorance, and

he naturally loses status when we come

to know more about behavior (Skinner,
1971).

Skinner, it then may be said, believes that the con-
cept of an inner self is based on a lack of knowledge.
This knowledge may be gained by considering the indivi-
dual's relationship with and actions resulting from inter-
actions with his environment (Skinner, 1971).

By directing attention to genetic and en-
vironmental antecedents, it (behaviorism)
offsets an unwarranted concentration on an
inner life...

The inner gatekeeper is replaced by the
contingencies to which the organism has
been exposed and which select the stimuli
to which it reacts (Skinner, 1971).

In this country, modern times bring a deeply in-
grained respect for that which can be measured. As such,
the measurable qualities that each object possesses lend
themselves to scientific expression.' Skinner, being in-

terested in overt behavior focuses on the physical body

and its actions rather than the inner self.

55

In shifting from autonomous man to the
observable environment, we do not have
an empty organism... A great deal goes
on inside the skin, and physiology will
eventually tell us more about it (Skin-
ner, 1971).

Skinner's View holds that with a continuation of
scientific investigation the inner or spiritual self will
be replaced by empirically verifiable information which
explains behavior. Such a replacement will, in his be-
lief, be a sign of progress.

The free inner man who is held responsible

for the behavior of the external organism

is only a prescientific substitute for the

kinds of causes which are discovered in the

course of scientific analysis (Skinner,

1965).

Is man then "abolished"? Certainly not as

a species or as an individual achiever.

It is autonomous inner man who is abol-

ished...
The above discussion of behaviorism provides adequate in-
formation to conclude that behavioristic learning theory
holds a dramatically different orientation than does tra-
ditional Indian thought.

Unlike behaviorism, cognitive develOpmental theory
states that it is not always possible to gain a complete
understanding of learning by restricting oneself to obser-
vations of an individual's overt actions. Instead, cog-
nitivists seek to analyze thoughts which cannot always be
measured with total scientific objectivity.

Those involved with cognitive developmental theory

believe that people have a built-in desire to learn and

56

that the learner looks for forms, patterns, and relation-
ships in his environment. A cognitivist, therefore,
looks for information which may provide clues to the ways
individuals think and perceive in various situations.
Jerone Bruner is a well-known and highly respected

cognitive developmental theorists. His Process of Educa-

 

Eigg (1960) is considered by many a classic statement on
education. While Bruner may be a very widely read propo-
nent of this approach to learning, Morris L. Bigge offers
a comprehensive treatment of the phiIOSOphical basis of
this theory and the way the cognitive developmental view
is applied in the classroom.

The literary efforts of these two individuals pro-
vide insight into the cognitive theorists' attitudes to-
ward man's transcendental or spiritual aspect, as per—
ceived by traditional Indian education. The extent to
which they address this tOpic is extremely limited, yet
their comments represent the sum of an extensive search
in the area of cognitive learning theory.

An appropriate opening comment on cognitive theory's
view of the transcendent is provided by Bruner in 9g

Knowing.

It is only fair to warn at the onset that
psychology as an experimental and empiri—
cal enterprise has little to say about
these matters and that Whitehead may not
have been altogether wrong, though he was
obscure in suggesting that, both for the
exploration of the metaphysical and the
poetic, the language of the poet may be
the only appropriate medium (Bruner, 1965).

57

In expounding the philosophical orientation of the
cognitive theory, Bigge (1971) clearly demarcates the
theory's role in that it "makes no attempt to define a
transcendental reality of objects or ideas which, in case
they do exist, cannot be known as such." He continues by
saying that cognitivists "build their thinking around
that which can be scientifically verified."

He acknowledges that individualslmgradhere to holis-
tically-oriented philosophies in saying:

For an idealist, a substantive mind or
consciousness is at once the very stuff

of the universe and the root of the struc-
tural forms of this stuff. Human conscious-
ness in its seemingly initimate and per-
sonal aspects is more or less an errant
variant of the Universal Mind. The basic
tenet of an idealist are that his origin
is within the mind of the deity, his basic
nature is a substantive mind with a free
will with which the deity has endowed him,
and his purpose on earth and eventual des—
tiny are immortality (Bigge, 1971).

Yet, Bigge's belief is that "any object derives its qual-
ities not merely from something inside itself but from the
total situation; i.e., its surroundings as well as itself"
(1971).

Bigge then states metaphysical neutrality as his ap-
proach to education in the United States.

In developing a philosophy appropriate and
highly pertinent to public schools, posi-
tive realists do not assert either that
there is or is not a supernatural, tran-
scendental, or metaphysical existence...
they emphasize that in a pluralistic na-
tion committed to religious freedom and
separation of church and state, our pub-
lic schools should be made truly secular

58

institutions. Accordingly, they neither
ridicule nor reject supernaturalism and
transcendentalism; they merely set them
aside as not pertinent to the educational
job at hand....teachers should promote
critical intellectual activity, not meta-
physical formulations (Bigge, 1971).

A school's restricting its studies to sec-

ular matters means that it should not raise

those scientifically unanswerable meta-

physical questions about what man has been,

is now, and will continue to be (Bigge,

1971).

Traditional Indian education often speaks of a move-

ment from the inside out as a necessary component of liv-
ing and learning. Bruner also addresses this idea.

The movement we see in American education

today, the cultivation of individual ex-

cellence as an ideal, again moves from the

inside out. It is an attempt to roll back

fate through the increase of intellectual

potency (Bruner, 1965).
Yet, the "inside" of which Bruner speaks is the intellect;
it cannot be equated with the traditional theory's idea
of "inside" which is defined as man's spiritual aspect.

The cognitive developmental view of the spiritual

self differes from that of behaviorism. Skinner blatantly
denies the existence of a transcendent self while the cog—
nitivists say it is not important because it is not in the
realm of intellect. As behaviorism, cognitive develop-

mental learning theory is not, as a theory, receptive to

the holistic view of traditional Indian education.

59

Transpersonal Education:
An Emergent View

 

 

There does exist an approach to education in this
country which is gaining acceptance and, on the surface,
appears to be compatible with traditional Indian educa-
tion.

The transpersonal movement was initiated in the 19605
by humanistic educators who wanted to expand beyond human-
istic education's primary concern with affect and inter-
personal interaction. While recognizing these humanistic
concerns, transpersonal educators tend to focus more on
intrapersonal and transpersonal experience, the latter's
being that inner set which all persons share; i.e.,
dreams, visions, out of body experiences, etc. (Hendricks,
1976).

Unlike behaviorism or cognitive theory, transperson-
alists do not have a highly organized, clearly defined and
agreed upon set of concepts and relationships, which is
not unusual in the formative stages of a new view (Kahn,
1964). Currently, there is no specific person who can be
identified as the leader or chief advocate of the trans-
personal view. Always appearing on the fringe of what
could be considered proper and scientific, transpersonal
thought has had a hazardous course throughout its history.
Only in recent years have highly respected psychologists,
educators, neurophysiologists, physicists, and a host of

other scientists begun to consider this a legitimate field.

60

Transpersonal thought gives a new perspective on
"know thyself" by turning its attention to the whole per-
son. It suggests a common paradigm which links mind,body,
and spirit. It is obvious that the inner world of man is
essential to this wholeness.

Each issue of the Journal of Transpersonal Psychology

 

presents the following statement of purpose:

The Journal of Transpersonal Psychology
is concerned with the publication of
theoretical and applied research, em-
pirical papers, articles, and studies

in meta-needs, transpersonal process,
values and states, unitive conscious-
ness, peak experiences, ecstasy, mysti-
cal experience, being, essence, bliss,
awe, wonder, transcendence of self, spir-
it, sacralization of everyday life, one-
ness, cosmic awareness, cosmic play, in-
dividual and species-wide synergy, the
theories and practices of meditation,
spiritual paths, compassion, transper-
sonal cooperation, transpersonal reali-
zation and actualization, and related
concepts, experiences, and activities.

The publication of such a statement is a recognition of,
and a commitment to, exploring man in a holistic manner,
including all his inner aspects.

The underlying assumption of transpersonal thought
is that physical, emotional, intellectual, and spiritual
growth are interrelated. The optimal educational environ-
ment simulates and nurtures the intuitive as well as the
rational, the imaginative as well as the practical, and
the creative as well as the receptive functions of each

individual. It focuses on the human capacity for

61

self-transcendence and self-realization and concerns it-
self with the optimum development of consciousness.
Traditionally Western psychology recognizes only three
states of consciousness: waking, dreaming, and dreamless
sleep. In contrast, traditional Indian educators speak of
well over a hundred. Matters of subjective experience and
consciousness have been investigated by transpersonalists.

Our normal waking consciousness, rational
consciousness, as we call it, is but one
special type of consciousness, whilst all
about it, parted from it by the filmiest
of screens, there lie potential forms of
consciousness quite discarded....I wonder
whether yoga may not be, after all, in

all its phases, simply a methodical way

of waking up deeper levels of conscious-
ness that are habitually not used and,
thereby, increasing oneHsvital time and
energy. I have no doubt whatever that
most people live, whether physically, in-
tellectually, or spiritually, in a very
restricted circle of their potential being.
They make use of a very small portion of
their possible consciousness, and of their
soul's resources in general, much like man
who, out of his whole bodily organism,
should get into the habit of using and
moving his little finger (James, 1963).

Each one of us is potentially Mind at
Large. But insofar as we are animals, our
business is at all costs to survive. To
make biological survival possible, Mind
at Large has to be funnelled through the
reducing valve of the brain and nervous
system. What comes out at the other end
is a measly trickle of the kind of con-
sciousness which will help us to stay
alive on the surface of this particular
planet. Certain persons, however, seem
to be born with a kind of by-pass that
circumvents the reducing valve. In
others temporary by-passes may be ac-
quired either spontaneously, or as the
result of deliberate "spiritual exer-
cises," or through hypnosis, or by means

62

of drugs. Through these permanent or tem-
porary by-passes there flows, not indeed the
perception "of everything that is happening
everywhere in the universe" (for the by-pass
does not abolish the reducing valve which
still excludes the total content of Mind at
Large), but something more than, and above
all something different from, the carefully
selected utilitarian material which our
narrowed, individual minds regard as a com—
plete, or at least sufficient, picture of
reality (Huxley, 1965).

Transpersonalists have undertaken documentation of
transcendent experiences for the purposes of further study

and discussion.

I was not limited to my physical body. I
could see my body sitting in the meditation
position, but my consciousness could move
around the room (Garfield, 1975).

These moments were felt as self-validating,
self justifying. There was a characteristic
disorientation in time and space, perception
was richer and tended to be idiographic and
non-classificatory...many dichotomies, polar-
ities and conflicts were fused, transcended
or resolved. The experience had a special
flavor of wonder, of awe, of reverence, of
humility and surrender before something
great. Perception can be relatively ego-
transcending--self forgetting (Maslow, 1970).

Going through transcendental experiences

may entail in one way or another the dis-
illution of the normal ego, that false self
competently adjusted to our alienated social
reality; the emergence of the "inner," arch-
typal meditators of ego functioning, the ego
now being a servant of the divine, no longer
its betrayer (Laing, 1967).

Such statements point clearly in spiritual directions, as
does traditional Indian education. Such ideas and experi-
ences are not only being explored on an individual basis

but are being integrated into actual educational programs.

63

One such program at Johnston College, University of Red-
lands, California, has the following as some of its major
goals:
1. The development of a paradigm for higher
education which includes the intuitive,
imaginative, and spiritual capabilities of

persons.

2. To explore the role of altered states of
consciousness in education.

3. To develop an atmosphere that will stimu—
late and nurture the inward growth of the
creatively visionary person.

4. To enlarge not only the awareness of reality,
but to enlarge the capacity of experiencing
its deeper levels.

5. To help create and to explore an extended
concept of man as it is manifested in the
physical, psychological, and spiritual
planes.

6. To provide a forum in which the scientific-
linear consciousness of the West can join
the spiritual-holistic consciousness of the
East (a synthesis of the two traditions)
(Redman, 1974).

Such goals define education as extending beyond, yet not
excluding,the traditional pursuits of American higher edu-
cation. The University of Redlands approach is holistic
in nature and holds a resemblance to traditional Indian
education.

This initial investigation leads to the belief that
transpersonal thought is.indeed,basically compatible with
traditional Indian education.

Based on this initial investigation, it is evident

that transpersonal thought is concerned with the inner or

spiritual aspect of Man and is, therefore, basically

64

compatible with traditional Indian education. In Chapter
IV the degree of this compatibility is examined and dis-

cussed.

CHAPTER IV

A COMPARISON BETWEEN TRANSPERSONAL THOUGHT
AND TRADITIONAL INDIAN THOUGHT

In order to compare traditional Indian education and
transpersonal thought and examine their degree of compati-
bility, the following steps are taken. First, each of the
five essential natures of traditional education (self-knowl-
edge, meditation, unit, spirit, and love) is defined and
elaborated upon using extensive references from first the
transpersonal and then the traditional perspective. This

occurs under the headings Self-knowledge, Meditation, and

 

Unity, Spirit and Love. Then, also under each of the above

 

headings, the major points which both traditional and
transpersonal make in the process of defining the essential
natures are stated. Finally, after the major points are
stated, concluding statements are made which delineate the
similarities and differences between these two views. Sim-
ilarities and differences are established by asking three
standard questions: a) Do tranSpersonal and traditional de-
fine the essential nature in similar fashion? b) Is the
essential nature thought of in the same depth by both trans-
personl and traditional? and C) Does transpersonal thought

view this particular essential nature of traditional Indian

65

66

education as essential? Following this, under the heading
Discussion, the major points touched upon in each conclu-

sion are discussed.

Self-knowledge

 

A definition of the transpersonal idea of self-knowl-
edge should be prefaced by a clarification of what is
generally believed to be the "normal" realm of knowing
one's self. Society's current criterion of normality is
the average man who observes the social conventions of the
environment in which he lives--in other words, one who is
a conformist (Assagioli, 1969).

Self—knowledge confined to this normal frame offers
the transpersonalist little satisfaction. He views it as
being static, exclusive and confining.

To be 'normal' is a splendid ideal for the
unsuccessful, for all those who have not yet
found an adaptation. But for people who have
far more ability than the average, for whom it
was never hard to gain successes and to accom-
plish their share of the world's work--for
them restriction to the normal signifies the
bed of Procrustes, unbearable boredom, in-
fernal sterility and hopelessness. As cause
they are only normal, as there are peOple

who are neurotic because they cannot become
normal (Jung, 1933).

Professor Gategno of London University has gone even
further, stating that he regards the average man's level of

self-realization to be prehuman. He therefore reserves the

word "Man," with a capital M, only for those who have

67

transcended the common level or stage of self-knowledge
and are in respect supernormal (Ghose, 1972). "Man lives
forever on the verge, on the threshold, of 'something more'
than he can currently apprehend" (Smith, 1969).

Transpersonalists speak of individuals who expand self-
knowledge to a point where they are no longer "normal," but
are in some respects super normal. It is the genius, the
saint, the sage, the hero and the mystic whom they recog-
nize as the vanguard of humanity, the promise of what each
man may become.

This expansion beyond the realm of normal does not
preclude these individuals from the social conventions of
their environment, but it does allow them to experience the
environment from a different point of view; one which is
notobscured by traditionally set boundaries. In relating
to humanity these beings in no way disdain their view of
the world or their ways. But rather they seek to arouse
in it the urge and the longing to know itself more deeply
by transcending normality and discovering the transpersonal
possibilities latent within (Smith, 1969).

Transpersonalists see this super human as the result
of a holistic develOpment of the self. Wholeness is the
central theme in the transpersonal definition of self-knowl-
.edge. 'They say that man can move to greater self-knowledge

only if he recognizes that in addition to his awareness of

68

the outer world he must also realize that there lies within
himself the potential for an inner awareness of the self.

Yet there has been little progress in developing this
inner awareness according to the transpersonal view.

Education for both young and old has for per-
haps too long focused on knowledge about the
material and social world outside the learner,
or on trained skills where externally observ-
able performances are available. Little sys-
tematic effort appears to be devoted to the
training of self discernment and self control
of the more covert processes. For example,
events such as after-images, subjective color,
heart beats, pains, thoughts, dreams, pro-
prioceptive sensations, day dreams, visual
illusions, etc., are not standard curriculum
items in the early education of the child,
even though they may constitute a substan-
tial portion of the total range of his every-
day experience (Kamiya, 1968).

When an individual transcends strict outer confines and
attachments and learns to experience his own inner being,
he may understand and experience the most intimate part
of himself.

Self-knowledge is a science; each of us is

a laboratory, our only laboratory, our

nearest view of nature itself . . . If

things go wrong in the world, something

is wrong with me. Therefore if I am sen-

sible, I shall put myself right first

(Jung, 1958).
Campbell (1949) points out that willed introversion is a
classic device of creative genious, and Jung (1958) asserts
that in learning to experience his own inner being the

individual may come to understand the meaning of his life.

What appears to be a paradoxical assumption is that

69

self-knowledge leads to self-transcendence, and also in-
volves recognition that truth, meaning, values and the
wholeness of being which are commonly sought exclusively
in the outside world are inherent in each of us and may
be discovered when the world is experienced in a holistic
fashion.
Interiorization besides giving balance and
health, is the way to experiences of a
transpersonal character. Turning with-in
ourselves, we discover our Centre, our True
Being, the most intimate part of ourselves
(Assagioli, 1969).

The tranSpersonal definition of self-knowledge goes
beyond the normal awareness of the world to an expanded or
super normal view. This increased awareness is achieved
as a result of a holistic development of the self, which
places an equal emphasis on internal realization as well
as the more common knowledge of the external world.

The Self in the traditional Indian sense is conscious-
ness or awareness. True education or self-knowledge is
defined as the end product of a process which one gradually
becomes aware of awareness itself, and its interrelatedness
with the body and mind. Self—knowledge is holistic in
nature; it is the result of the "middle way," that is, the
balance between inner spiritual development and the envir-
onment and the external world (Joshi, 1977).

Education today is incomplete because our

whole educational system has been laid
down by people who themselves are incomplete.

70

It has been planned only by intellectuals.

It has not been planned by saints. . . .

Those who wish for a complete education

should develop both intellectually and

spiritually (D. Singh, 1977).

When these inner and outer are combined

together we have the new man or the real—

ized man; the super man (Joshi, 1977).

Education here (ashram) is a process which

helps people become truly human. . . .

People here believe that they should be

real; they believe in their inner powerhouse

(Parashar, 1977).
The above references reiterate the necessity of fusing the
inner and the outer worlds. These authors go on to say
that when an individual begins to view life from a holis-
tic angle of vision he begins to attain self realization
or true self-knowledge.

In examining the major points made by each of the two
schools of thought regarding the essential nature of self-
knowledge, the following statement may be made. Transper-
sonal thought begins by defining normal being. It goes
on to say that transpersonal self-knowledge lies beyond the
normal state and finally, that in order to move beyond
normal one must have a holistic focus, that is, one which
includes the inner aspects of being as well as those which
exist in the outer realms. Traditional Indian education
begins by defining the self. It continues by stating that
the self is awareness or consciousness, and to know the

self one must focus awareness on awareness itself and also

its relationship to the outer functions. It concludes by

71

stressing the importance of this whole way of viewing and
experiencing if one is to develop true self-knowledge.

In a review of the definitions which both transpersonal
and traditional provide of self-knowledge there exists
some similarity. Both consider self-knowledge as being
holistic in nature, a combination of Man's inner and outer
aSpects. The difference between the two views occurs when
one questions the depth of thought each possesses of the
concept. Traditional thought is much more specific in
identifying the self as awareness and knowledge of the self
as awareness of awareness itself and its relationship with
the mind and body. Transpersonal thought is less specific
in that it deals with self-knowledge as something beyond
the normal that is holistic.

It appears that transpersonal thought does view self-
knowledge as important but not to the point of seeing it as
essential, as does traditional Indian education. This dif-
ference in the degree of importance each school of thought
places on the concept of self-knoweldge may be due to the
previously mentioned differences in the depth of under-
standing each possesses. As transpersonal continues to
probe the realms of self-knowledge its understanding of
the concept and its relationship to other aspects of the

transpersonal being may change.

72

The next essential nature to be compared is medita-
tion. It is a method used by both transpersonalists and

traditionalists in the quest for self-knowledge.

Meditation

 

Transpersonal education defines meditation as the pro-
cess by which an individual may attain states that tran-
scend conditions of sensory awareness and cognition (the
common denominator of the various approaches to this pro-
cess is that all cumulate in stillness of mind or internal
silence) (Coleman, 1972). Transpersonalists go on to warn
that this process is not something that can be permanently
formulated into a rigid definition nor is it something that
can be bound by a fixed mental rule. Instead, meditation
is viewed as a vast evolving field with many variations.
Transpersonalists have used various approahces to medita-
tion, borrowing from the cultures of the East, such as
Japan, China and India as well as traditional Western forms
of meditation such as those used by European mystics or
Native Americans. These approaches have been used in the
original manner or at times have been modified to meet the
Western users needs. In recent years modern Western forms
of meditation have been developed and used. These ap-
proaches are primarily applications of Western technology
to the process of meditation. Examples of this application

are biofeedback machines and sensory isolation tanks.

73

Transpersonalists are involved with examining the pro—
cess of meditation and its application to learning and

living. In An Approach to Meditation, Rinpoche (1973)

 

states that:

The only way to relate to the present situa—
tion or state of the moment is by meditation.
I don't mean sitting meditation only, but
relating with the situations of daily life in
a meditative way by working with them, being
aware of them as they come up. Every situa-
tion becomes a learning process. These
situations are the books. . . We have to
realize that we already have within us the
potential of developing all aspects of our
being before we read books.

You do not meditate in order to become dif-
ferent. You meditate in order to become
completely you, completely normal, as you
are for you! (Roshi, 1974).

Meditation induces changes in the meditator's way of
experiencing. This change has been classified as an al-
tered state of consciousness in transpersonal research
(Tart, 1969). Because meditative experiences are highly
subjective, transpersonalists attempt to document individ-
ual accounts of this state.

At times the experience of leaving one's own
kxfly is an occurrence during meditation ses-
sions. Subjects describe that they experi-
ence themselves completely detached from
their actual physical body, hovering above
them. The meditation that I do, for example,
is to note the breath going in and out.

What happens is you usually sit down to
meditate, and then--what I go through,

what I used to go through-~I don't any
more--I'd start in and I'd think—-or
watching them from another part of the

room. Another typical experience of this
kind is that of losing contact with one's

74

body and entering various experiential
realms independent of the body and physical
processes. Occasionally subjects report

the experience of being in the presence of
or even identifying with spiritual entities
or supra-human beings existing on higher
planes of consciousness and energy levels.
Such beings can appear in the role of guides,
teachers, and protectors. Subjects report
experiencing in a vivid, dramatic, and
convincing way scenes or fragments of scenes
that happened at another time and place in
history.

'Ah, this feels good.‘ That's a thought.
That's not part of the game, see. What you
do with every thought, when it comes up--
it's like somebody who drops by for tea
when you are trying to work on a manuscript.
You say, 'Hello, it's great to have you.

Why don't you go into the kitchen and have
tea with my wife, and I'll be along later.
I'm working on this manuscript.‘ And then
you go back to the manuscript. You sit
down and you think, 'Right, fine.‘ The
next thing is 'Gee, my knee hurts.‘ Thought.
Just another thought. You just keep coming
back. It's called a primary object. You
just keep coming back to the primary object.
You go through 'My knee hurts.‘ 'Oh, I'm
hungry'--that's another one. Then there's
another one: 'For this I got a Ph.D?'

That's a great one, you know, 'What am I
doing here? After all this training here

I am sitting watching my breath. I mean,

I ought to be in a mental hospital.‘ And,
'Who sits around all day long watching
their breath?‘ . . . That's how out of con-
trol we are. And what it does is, over the
course of some days or some weeks you begin
to notice your mind operating. You begin
to notice how your desires keep manifesting
in thoughts (Ram Dass, 1972).

Traditional Indian education defines meditation as a
process during which an individual concentrates upon one
thing, so much so that all other things are forgotten

(K. Singh, 1971). In the ashrams various techniques and

75

methods of meditation have beencieveloped and taught. Some
of these focus on the use of breath control, repetition of
mantras, which are words or phrases usually of Sanskrit
origin, or concentration on internal manifestations of
lights and sound. Though differing in approach all have
mental silence as the goal. When the continuous process
of mental activity is controlled and eventually stOpped
then, say the traditionalists, does meditation begin.
Meditation is also practically examined in traditional

Indian education and is a primary theme in their views on
learning.

The aim of this education is to control the

mind so that the soul, which is in harmony

with creation, may properly guide our every

action (P. Sena, 1977).

If my mind is wandering all the time, I

can't stop it, I can't concentrate; how

can I get wisdom? (Parashar, 1977).

Now in our education we say that the

true source of knowledge, the true way of

learning, is through mental silence. . .

a silence which is wide awake (Gandhi, 1977).

There are also traditional Indian accounts of the inner

experiences which are the result of stilling the mind
through meditation.

And there have been, even in modern times,

records of many yogis who . . . sat in medi-

tation and just left the body (V. Sena, 1977).

The astral worlds, which lie beyond the

physical, are made of various subtle

vibrations of light, sound and color.

They (the astral world's) are infinitely

beautiful, clean, pure and orderly (Yogananda,
1946).

76

Traditional educators speak of such meditation experiences
interms of different levels or planes of consciousness
which can be identified and categorized by the competent
teacher. Traditional educators describe these different
levels as hundreds of states of consciousness on several
major planes which in turn are subdivided.

The major points made by each of the two schools of
thought regarding the essential nature of meditation can
be embodied in the following statements. Transpersonal
thought views meditation as a process which eliminates
sensory awareness and thought. There are many ways to
experience this process, some are within the capabilities
of the individual, others utilize technology to aid the
individual's capabilities. The goal of all approaches is
to induce changes in the meditator's state of conscious-
ness. Traditional education views meditation as a state
of total concentration, which by nature excludes all other
input. There are many avenues which lead to this experi-
ence. In traditional education, all these approaches cen—
ter on the individual. When one attains total concentra-
tion in meditation, awareness is altered and the medita-
tor may have many different experiences.

An examination of the transpersonal and traditional
definitions of meditation uncovers that both see it as a
process which shuts down mental and sensory activity as a

result of total concentration or centering of the attention.

77

There does exist a difference in the depth which each of
these two schools of thought has developed in their in-
quiries into meditation. Transpersonalists have dealt

with this concept for only a short while. During this time
they have researched the various techniques of meditation
develOped in other cultures and have adapted them to
Western use. They have also applied technology to the pro-
cess of meditation. As a result of these experiences with
meditation,transpersonalists have been able to verify that
there, indeed, is a change in the meditator's state of
consciousness. Yet, it should be noted that because trans-
personal thought has relied heavily on sources of informa-
tion outside the West in its examination of meditation, it
may be assumed that it lacks a strong foundation for appli-
cation of this concept. Transpersonal thought again is
superficial in approaching the levels of change that con-
sciousness can undergo during the process of meditation.

It merely observes that levels of change do occur, but
never explores to what extent. It may also be noted that
traditional Indian education lacks insight in the applica-
tion of technology to the process of meditation which may
at certain stages of development aid in the experience of
this process. It appears that transpersonal thought ap-
pears to view meditation as an interesting area, but the
author did not find evidence that transpersonalists con-

sider this process essential to transpersonal development.

78

Spirit, Unity,_and Love

 

In the transpersonal orientation, unity, spirit, and
love are highly integrated within each other and express
the idea of wholeness. A transpersonalist would say that
these characteristics are not expressions of separation.
This integration is obvious when spirit is defined as the
essence which is common to all beings: unity, as the state
in which this identification is made with the spirit and
thus all else, and love, as the subjective experience of
this unity.

In affirming the central importance of man's spirit,
transpersonal education brings an evolutionary possibility
into focus. The possibility is that of transcending sep-
arateness as the inevitable human condition, of finding
a way to move from dependence through independence to inter-
dependence with conscious acknowledgement of our essential
unity and connectedness with all life energy. This tran-
scendence is regarded as an essential part of education
for human survival and fulfillment (Murphy, 1969).

Civilized man discarded the idea of the
supernatural; he overcame the awe with

which the 'primitive' viewed the unknown
and, therefore, mysterious processes of

body and nature; and he replaced the primi-
tive belief in spirit by a faith in the

mind and reason. Through its identification
with the mind, the ego proclaimed its domi-
nation over the body. 'I think, therefore

I am.‘ Finally, man became egoistic, ob-

jective, and detached and lost the feeling
of unity with nature.

79

As long as the ego dominates the individual,
he cannot have the oceanic or transcendental
experiences that make life meaningful. Since
the ego recognizes only direct cause, it can-
not admit the existence of forces beyond its
comprehension. Thus, not until the ego bows
down to a higher power (as in prayer, for
instance) can the individual have a truly
religious experience. And only when the ego
abdicates before the majesty of nature will
a person have a mystical experience (Lowen,
1967).

In contrast to personal consciousness (ego), transper-
sonal or spiritual consciousness is characterized by the
experience of unity, absence of all multiplicity and the
complete oneness of everything (Deikman, 1966; Tart, 1972;
Wilber, 1975). In this state of consciousness, the bound-
aries between objectives dissolve,and separate elements
merge into one another. The boundary between the personal
self and external world fades, and one experiences an all-
encompassing unity.

These experiences (of unity) include being
everything; feeling oneness with everything;
blankness; absolute mental quiet, no thought,
images, etc.; voidness; nothing happening.
They are more basic than the individual per-
sonality (loss of knowledge of individual
identity; no self or ego). In other words,
the subject has passed beyond all those
cognitive patterns that define him as a
specific person and separate him from

other peOple and his environment. What is
left is undifferentiated awareness-—the
awareness of purely 'being,‘ through which
the person is identical to everything in the
universe (Groft, 1972).

We may have a hard time with words like God
and Spirit, but that's what it really re-
volves around. This is where we find our
way into the space where we are no longer

80

attached to the More, or to the Separate.
This is what is commonly known as 'living
in the spirit.‘ When you are living in
the spirit it all looks different to you.
Living in communion or harmony with your
universe as man-in-nature, you see the
thing that keeps you from living in the
spirit all the time. The incredible thing
is that the true power of the Universe you
can be but cannot have. There is only one
Being. And at some level equally as real as
this physical plane, there is only One of
us (Ram Dass, 1971).

Transpersonal thought makes a strong correlation be-

tween this experience of unity and the idea of love. This

correlation may be made clearer by the example provided

below.

Let me start with the word 'love' for a
moment. I think there is a transforma-
tion that goes on in one's conception of
the term 'love.‘ And I think one changes
from seeing it as a verb, to seeing it as
a state of being. And you move much more
towards what would be called Christ-love.
that is, the state of being where one 'is'
love. One is like a light that emits, and
one is a loving being.

Consciousness and energy . . . are an

identity, and similarly with those identities
is the term love. That is, that love and
consciousness are one and the same thing.
So that as you get into a higher state of
consciousness you come closer to being in
love. That doesn't mean an interpersonal
love. It means being—-love.

Now if you and I love or fall into love
and I say, 'She really turns me on. I love
her,‘ from this model what I see is happening
is that I'm saying, 'You are a superordinate
key stimulus that is eliciting an innate re-
Sponse mechanism. Or I could say it in a
more general sense, saying that, 'You're
turning me on.’ And you're turning me on to

81

a place inside myself that is love. So

I am in love with you. I am in love with
my connection to the place in me that is
love. So I am experiencing What it means
to 'be in love.‘ And I'm saying I am in
love with you. I am in love with my con-
nection to the place in me that is love.

Now to keep working with this I would say
that as you . . . many of you, I suspect,
have had that experience of making love and
getting totally into interpenetration as
much as your bodies would allow and your
thoughts and feelings would often allow
and still feel that there was a separate—
ness. And it is interesting that what you
are loving is 'out there,‘ you will always
experience that separateness. It is only
when you begin to understand that what love
means is that we are sharing a common state
together. That state exists in you and it
exists in me.

Now the enlightened being . . . what hap-
pens to him is that he changes the nature of
his love object from a specific love object
to it all, finally. You would say that an
enlightened being is totally in love with
the universe. It turns him on to that place
in himself where he is love and consciousness
(Ram Dass, 1972).
Transpersonal love is experienced as a dynamic state of
consciousness rather than an emotion; it is context, not
just behavior. Love is the aspect which transpersonalists
say links and draws together; it is the agent of universal
synthesis. The transpersonal image of man depicts love
as the central aspect or "inner core" of being.
Transpersonalists view movement toward this inner core

called love, which is the subjective experience of the

essence of the universe, as the primary focus of the

82

’—_

The Transpersonal / / I Integrored \ \ \
POISON / / Cultural Roles \ \
/ / / / E90 '33:... \ \ \ \
/ “LEE?" \ \
Integrated \ \ \
/ / / Body Structure \ \ \
" ~ \ \
/ / / / ’ \ \ \ \
ntegrote
I / l/ / Feelings \ \

\ \ \ Joy, Anger, / /
\ \\ \ \\:eor, SodneSS// / /
\ \ \ ‘ ’ / /

\ Rel axed-Muscles / /

\ \ \ Centered Body / / /

\ Unblocked Energy /
\ \ \ ‘Figw’ / / / /
\ \ Need/Wont Satisfaction / / /
\ \ Owns Thoughts and Feelings / /

\ Problem Solvin /

\ Teacher-Learner /

\ Parent-Child /
\ \ I /

§-—"

(Weinhold, 1976)

transpersonally oriented individual. When one attains con-
nection with this core state, true wholeness of being is
experiences (Ram Dass, 1972).

Holistic in nature, traditional education also offers
a highly synthesized definition of spirit, unity, and love.
Traditionalists say that there is within each individual
something which considers itself part of the whole. This
something is defined as spirit or soul. Spirit is eternal
and does not cease to exist with physical death. Unity
is based on this spiritual awakening and provides the

individual with a firsthand experience of the

83

interrelatedness of all creation. This awareness of the
essential unity of everything which exists is defined as
love.

Traditional Indian education stresses the need to
move beyond the separation created by ego to a holistic
awareness based on spirituality.

There is a fundamental difference between
the ego and soul. Ego is often individu-
ality. Soul does not have this sense of
self-existence. It has always a sense of
dependence upon its source . . . God
(Joshi, 1977).

We must learn to move beyond the ego or
little self toward the spiritual or
Higher Self (D. Singh, 1976).

There is something in us which considers
itself part of the whole creation; it
cannot think in terms of itself (ego). .
. . We call it soul; we call it spirit
(Parashar, 1977).

Traditionalists also speak of experiencing the unity
which underlies the outer coverings of human mind and the
world of matter. They say it is only when one transcends
all separation and when one experiences the unity which
comes with holistic being that the person realizes that
all is indeed One.

Our traditional education teaches us that
there is an underlying unity in all life
which is ultimately based on a spiritual
preconception. . . . How would you accept
that unity? By thinking of it as starting
from a common source (Seno, 1977).

This idea has also been described in the following fashion.

84

 

 

 

NE DIMENSIONS OF CONSCIOUSNESS

 

 

THE HORIZON OF I-NESS INVARIABLY RECEDES BEFORE THE
EVOLUTIONARY PROCESSION OF AWARENESS:

AS HUMAN CONSCIOUSNESS PASSES THE THRESHOLD OF REFLEC-
TION, IT TURNS UPON ITSELF, LOOKING UPON THE BODY, THE MIND,
AND ITS OWN INDIVIDUATION NO LONGER AS THE SUBJECT, BUT AS
THE OBJECT. AS CONSCIOUSNESS AWAKENS INTO THOSE WIDER
HORIZONS OF AWARENESS TOWARDS WHICH IT IS IRRETRIEVABLY
ADVANCING, ONE LOOKS UPON ALL THAT ONE NATURALLY ASSUMED
TO BE THE SELF WITH THE OBJECTIVITY OF ONE WHO HAS SHAKEN
OFF A NARROW SCALE OF VALUES AND ENVISIONS
WHAT ONE THOUGHT TO BE THAT ENTITY.
ONE EXPERIENCES ONESELF BEING
AN INTEGRAL PART OF THE UNFOLDMENT OF THE PLANET
AND THE INTER-GALACTIC REALITY.
THE ATI'RIBUTION OF I-NESS MAKES NO SENSE WHATSOEVER.

‘

(Khan, 1974)

 

 

 

 

 

 

Traditional educators also mention the possibility of
experiencing communion or unity with the One, Higher Self,
or God, by means of love. They say that love is the
attribute of the spirit or soul; it is innate in the soul
or spirit.

Man, or rather the soul in man, is of the
same essence as that of God. That essence

is love. . . . Man has within him eternal
love (Gandhi, 1977).

85

What is this love of which all mystics have
spoken so insistently? Is it like the
earthly love that we know? If you study
the bonds of earthly love, you will find
that at some point or another a trace of
self-assertion is present in every case.
Parent and child, friend and friend, man
and woman; each is involved in a more or
less strong drive for possession. It is

a love that can often rise to great heights
of self sacrifice and yet it is a love that
is not wholly selfless. But the "Love"

of which the mystics speak is a love that
must be completely purified of the self.
Such love lies beyond the limits that
separate us from each other. Those who
cannot rise above the ego, the faculty
which creates these very limits, cannot
hope to attain that station which is the
denial of all individuality and a reali-
zation of the oneness of all life (P.
Singh, 1977).

On many occasions, the author heard Master Darshan
Singh of Kirpal Ashram say that "the way back is love."
This means that the experience of love provides an avenue
back to wholeness. To the traditional educator, love is
God or the One from which all souls have been separated.
Love, therefore, is the ultimate concern.

The major points which each of the two schools of
thought, transpersonal and traditional, make regarding the
essential natures of spirit, unity, and love are outlined
in the following statements. Transpersonal thought views
Spirit as the essence of all beings, unity as the identi-
fication with Spirit, and love as the experience of unity.
These three concepts are highly integrated within each

other in transpersonal thought. Transpersonalists say

86

it is the ego which keeps one from acknowledging his
spiritual aspect. When ego is transcended, unity with all
things is experienced. Love is seen as a dynamic, subjec-
tive experience of unity, not an emotion. Love is the
central aspect or inner core of the transpersonal being,
which forms the basis of wholeness. Traditional Indian
education holds spirit as that aspect in each being which
is part of the whole. Unity is the firsthand experience
of the interrelatedness of creation. Love is the whole
and is the ultimate state of being. Traditional educa-
tors stress the highly synthesized nature of spirit, unity,
and love and distinguish between ego and spirit.

An examination of the transpersonal and traditional
definitions of spirit, unity, and love reveals that there
is a great deal of similarity between the two schools of
thought. Both view spirit as the essence or aspect common
to all beings: unity is the identification with or experi-
ence of the spirit, and love is experience of unity or the
ultimate state of being. Both see ego as an obstacle to
spiritual develOpment auxiacknowledge the integrated nature
of spirit, unity, and love.

Each of the three essential natures is addressed by
both transpersonal and traditional thought in the same
depth if one bases the statement on an examination of liter-

ature. Yet, because of the author's experiences in India

87

he believes that the traditional educator, while outwardly
addressing these concepts in a similar fashion to the
transpersonalist, has in general far more actual experi-
ence with these states.

Finally, it is concluded that spirit, unity, and love
are essential to transpersonal thought. As a unit, they
form the central core of transpersonal being.

The above comparisons between transpersonal thought
and traditional education provide a number of points for
discussion.

An examination of the conclusions reached after com-
paring transpersonal and traditional thought on each of the
five essential natures provide the following composite.
Both transpersonal and traditional are in basic harmony on
the definitions of each of the five essential natures. An
examination of the depth to which each of these two schools
of thought addresses each essential nature points out that
transpersonalists generally lack the depth of understanding,
information, and firsthand experience which traditional
educators possess. The only area in which traditional edu-
cation demonstrates a lack of insight is in the application
of technology to meditation. This can be expected in a
culture which has formulated meditation techniques over a
four thousand year period. In assessing transpersonal
thought's View of each essential nature of traditional In-

dian education as essential or non-essential in terms of

88

transpersonal application, the following is evident. Self-
knowledge is an important aspect of transpersonal thought,
yet it cannot be said to be essential. In tranSpersonal
thought, no evidence suggests that meditation, while being
the focus of much inquiry and interest, is as essential to
the view, as meditation is to the traditional Indian view.
In the case of spirit, unity, and love, transpersonalists
agree with traditional Indian education. They view these
three aspects as essential and formulate much of their
thought using them as the core of the transpersonal image
of Man.

In addition to differences noted above, there also
exist differences in the type in which available infor—
mation is generally delivered. For example, those propo-
nents of transpersonal thought were much more likely to
present information in an intellectually oriented fashion
which attempted to conceptualize and analyze. In contrast
to this approach, the traditionalist was less inclined to
address anything in extensive intellectual discussions.
Rather the idea would be simply stated and one would be
directed to act on the information provided and experience
its various aspects.

Finally, as a result of this examination of compati—
bility, despite their differences, there exists a high
degree of compatibility between these two schoohsof thought.

This examination has also led to a number of observations,

89

conclusions, and implications. These are presented for

educators and American school systems in Chapter V.

CHAPTER V

OBSERVATIONS, CONCLUSIONS, AND IMPLICATIONS
OF THE STUDY
The process of reviewing the essential natures of tra-
ditional Indian education and comparing it to current views
of transpersonal thought, has led to a number of observa-
tions, conclusions, and implications. These are presented

below under the headings Observations of the Study, Conclu-

 

sions of the Study, and Implications of the Study.

 

Observations of the Study

 

As a result of this study, four observations are made:

1. There is an expressed need for holistic being and
learning in America.

2. There appears to be a growing movement of con-
cerned individuals who are working toward accomodating this
need in the United States. This movement has been labelled
transpersonal.

3. There exists in India a traditional education
which is firmly rooted in the idea and practice of holism.

4. There is a high degree of compatibility between
transpersonal thought and the essential natures of tradi-

tional Indian education.

90

91

Conclusions of the Study

 

As a result of this study, a number of conclusions are
made. Various authors have expressed a need for a more
holistic way of being, among these are Tiller, Huxley, and
Steiner. Individuals in many fields, such as science, med-
icine, athletics, and education, have alSo expressed an
interest in wholeness. This study has demonstrated that
transpersonal thought is holistic in nature. This has also
been expressed by transpersonalists such as Roberts, Hen-
dricks, and others. Therefore, those interested in whole-
ness should become acquainted with transpersonal thought and
its potential for meeting the need of a more holistic way of
being and learning. This may be done in a number of ways.
Many books dealing with transpersonal thought are available,
and any of the authors referred to in this study are good
choices. Some of these books have extensive resource list-
ings which may provide further direction. There are also

periodicals available, such as the Journal of Transpersonal

 

Psychology, which is the most prominent transpersonal pub-

 

lication at this time. But others such as New Age and The

East-West Journal are also good sources of transpersonal

 

thought. Groups and centers also distribute less well-known
publications which contain information in this area. These
are often found in the previously mentioned resource sec-

tions of transpersonally oriented books.

92

Although familiarization through reading is a good
beginning in approaching transpersonal thought, firsthand
interactions with transpersonally oriented individuals and
activities are better. Leading transpersonalists such as
Marilyn Ferguson, Ram Dass, and others regularly lecture
and hold seminars on transpersonal topics. Or, one may
enroll in formal coursework or programs at institutions
or centers with transpersonal offerings (e.g. University
of Redwoods).

Those individuals who are already familiar with trans-
personal thought and/or its applications to education
should be aware that a rich storehouse of holistic experi-
ence is the heritage of traditional Indian education. As
demonstrated in this study, there exists a high degree of
compatibility between transpersonal thought and the essen-
tial natures of traditional education. This would justify
a closer examination of the latter by those involved in
the former. In order to do so, it is recommended that the
individual begin by reading the extensive interviews the
author conducted with traditional educators in India, which
are contained in the Appendix of this study. These inter—
views may compose the most current and comprehensive col—
lection of traditionally oriented Indian educational thought
presently available. Being the actual words of tradition—
al educators, the interviews provide the reader with much
more of the richness of traditional thought than it may

be possible to gain otherwise.

93

Also, it is recommended that those interested examine
the writings of traditional educators. Among the best are
some of those referred to in this study such as Aurobindo,
Joshi, and K. Singh. Many traditionalists have written on
more specific aspects of the traditional approach, i.e.,
physical education and meditation. Some ashrams like the
Aurobindo Ashram in Pondicherry, India, will send a publi—
cation list if requested.

It is essential to move beyond reading about tradi-
tional thought if one wishes to develop a deeper under-
standing of this approach. All traditional educators
stress that is is a matter of doing, not just thinking.
Having some background information attained through reading,
an individual may benefit from personal contact with tradi-
tional educators. These individuals do visit the United
States and generally give talks, lectures, or conduct semi-
nars. Announcements of such tours are generally advertised
in the more highly circulated transpersonally oriented
publications previously mentioned. The author's own per-
sonal experiences with various ashram teachers and masters
have left a deep impression, have provided insight into,
and have helped clarify many traditional concepts. The
benefits of contact with traditional educators is, natur—
ally, increased when one can interact with these individuals
in the actual environment of the ashram in India. Thus,

those individuals who may be able to travel to India and

94

visit various ashrams are encouraged to do so. For those
who cannot travel to India or make contact with traditional
educators who visit the United States, there may be benefit
in conversing with other Americans who have had this
experience.

Inquiry into traditional education along lines such as
those recommended above by transpersonally oriented indi-
viduals will further the development, growth, and refine-
ment of existing transpersonal knowledge and provide broad
new avenues into the realms of synthesis, integration,

and wholeness.

Implications of the Study

 

The above stated conclusions have implications in
three areas: a) for those people involved in formal educa-
tion as a profession, b) for the curriculum, and c) for the

American educational system.

Teachers

For both the prospective and practicing teacher, this
study points out that movement into the realms of the
transpersonal means peOple changing, changing to positions
which acknowledge and balance the aspects of mind, body,
and spirit. Concepts such as self-knowledge, spirit, unity,
and love, important to the understanding of transpersonal

thought, involvement is understandably subtle and very

95

personal. In essence, peOple shift their focus from one
which is exclusively external to one which includes inter-
nal awareness. So, it must be stressed that transpersonal
thought is first a matter of personal transformation,
rather than a matter of social change.

As the teacher is transformed, so is the world which
he/she experiences. A person who is attuned to him/herself
may have a healthier self-concept, be less defensive, have
fewer ego-needs, and thus be able to more finely attune
himself to others. As people become more aware of their
inner states, they may begin to recognize important condi-
tions which affect their learning and teaching abilities.

In traditional Indian education the teacher is the
key to the learning process. "One thing is certain, the
teacher should be made to feel that he is not an ordinary
person" (Parashar, 1977). It is the teacher who embodies
the idea of holism, and by his example helps students
deve10p an integrated way of being in themselves. In
transpersonal thought, the teacher is a primary concern
of those who plan for a more holistic approach to educa—
tion. "I think I would first of all institute a program
for teachers to work on themselves. That's the first thing
I would do" (Ram Dass, 1972). For learning to be holistic
in nature, then, teachers must be willing to "work on

themselves." That is, they must aspire to be whole peOple.

96

As previously mentioned, transpersonal learning and teach—
ing are very subtle and personal in nature; therefore,
they must be approached carefully. PrOper training is es-
sential for healthy transpersonal development. It is
important to examine changes in curriculum which may
facilitate the need for prOper training and the develop-

ment of a more holistic orientation in teachers.

Curriculum

 

Because of the importance of well—prepared teachers,
the first area of curriculum to be examined is in the area
of teacher preparation and inservice.

As previously noted, transpersonal denotes people
changing--pe0ple transforming themselves into more whole
human beings. The basis of this transformation lies in
acknowledging and experiencing the internal or subjective
self in addition to the external aspects of being. "When
the inner and outer are combined, we have the new man .

. . the whole man" (Joshi, 1977). This point has been ex—
pressed by transpersonal and traditional Indian educators
as well as the author on many occasions throughout this
study.

Presently the majority of teacher preparation activi—
ties focus on knowledge obtained from materials and exper-

iences which exist outside the learner, for example, reading

97

books or listening to an instructor's lecture. Such know-
ledge is important, yet it may be supplemented with activi-
ties which shift the learner's awareness on awareness it-
self. Because the person is essential to transformation
in a holistic direction, the following recommended activi-
ties, suggested as additions to teacher education programs,
revolve around people.

First, meditative practices are highly recommended.
One finds the various forms of meditation, from both East
and West, including those which involve music or chanting
and also relaxation techniques and biofeedback--the use of
machines that feedback tones or visual readouts of body
processes like brainwave activity, muscle activity, and
skin temperature--in this area. Activities in this area
may help students learn to "let go," which in traditional
meditation is associated with a decline in mental activity
and with the alpha state in relaxation and biofeedback.
Becoming familiar with the experience of "letting go" may
help a person deve10p an Openness to experiences, especi—
ally those of a subjective nature. If a program of teacher
education could accomodate only one change, the author
recommends that it be a course, seminar, or workshOp in
this area. If other activities which enhance wholenss are
available, then experiences in this area may enhance the

quality of those which follow.

98

There are some limitations which should be mentioned
in the application of activities from the area of medita-
tive practices. In this study's review of literature, it
was noted that meditation activities have long been asso-
ciated with holistic learning in traditional Indian educa-
tion. The West, however, does not have such a tradition.
In an examination of what has come to be traditionally
associated with learning in the United States, it was found
in Chapter III of this study to be that which deals with
the more overt processes, such as behavior. There is in
this country a resistance to approaches that have mystical
overtones and do not fit the scientific paradigm from which
the West Operates. It may, therefore, be easier to imple—
ment meditative activities if an emphasis were put on those
techniques that are more easily accepted in this country.
These would include biofeedback and the use of other tech-
nology for the purpose of training to "let go."

With a more technical emphasis, one would also be able
to overcome another cultural difference between India and
the United States--that of time. In India where the move-
ment towared wholeness is a lifelong process for many, the
time allotted for the development of any one meditation
technique can be years. In the United States during the
course of preparing a future teacher, the time available

to introduce a person to this aspect may be merely weeks.

99

A technical approach may be useful because it provides in-
stant feedback and thus hastens the learner's understanding
of, and development in, meditation.

The second addition to teacher education programs
should be in sports and body disciplines. Included in
the former are running, skiing, swimming, tennis, sailing,
rock climbing, river running, and many others. The latter
includes dance, karate, hatha yoga, judo, weight lifting,
Tai Chi, etc. These activities are already easily available
on many campuses and could be used as transforming experi-
ences. For transformation to occur with any of the above-
listed activities, the emphasis must change from one that
presently focuses on casual recreation to one which con-
cerns itself with process. That is, students participating
in an activity would need to reflect upon the process which
their body and mind engage in at various phases and levels
of the activity. This involvement with process would
occur with the help of a facilitator. In "letting go" and
involving themselves in the subjective experiences which
accompany sports and body disciplines, students may discover
the interrelatedness Of body, mind, and spirit.

The activities in the third group are labeled encounter
experiences. These include the more common approaches, such
as encournter, sensitivity, and support groups, as well as
recent arrivals such as hypnotic regression groups which

investigate reincarnation theory; fantasy groups which may

100

utilize guided fantasy, imagery, or games; and dream
sharing groups. Encounter experiences entail intense, per—
sonal, and collective change,and as in the preceding area
of activities, it is not the medium, but the student's in-
volvement which may result in his/her transformation.
Encounter activity experiences may easily be integrated
into existing teacher preparation programs if experienced
facilitators are available.

Schools of education may also arrange Opportunities
for future teachers to participate in retreat type exper-
iences. Ideally this type of experience would provide
individuals with a natural environment devoid of everyday
duties and Obligations, enabling participants to focus on
themselves and subjective experience.

A variation on the age-Old retreat experience may be
provided by using a sensory isolation tank. In this tank
a person floats in salt water warmed to body temperature
which does not allow any outside light or sound to enter.
A mini-retreat experience such as this may be substituted
in place of the traditional retreat. In either case, the,
key to transformation lies in solitude.

With millions of educators already in the field, beyond
reach of formal training programs, the concept of wholenss
and methods for its realization may be made available as
part Of professional growth and development workshOps or

inservice.

101

The focus of these sessions may include familiarizing
educators with the theoretical basis of wholeness using
examples from current brain research and other fields such
as those mentioned in the introduction to this study. This
may be followed with a demonstration of an experience which
moves one in the direction of whole person functioning, a
meditation exercise for example.

During inservice education, teachers frequently
go through three stages when they are introduced
to transpersonal psychology. At first, they
are puzzled, put off, or simply confused. Since
a transpersonal approach to education required
them to look at their work in a different light,
this is not surprising. The next step is ac-
cepting one or two ideas for applying a trans-
personal technique in their classrooms, or in-
troducing some transpersonal content into their
lessons. This is usually dreams, some form of
ESP such as classroom experiment, discussion of
psychic phenomena, or a combination of relaxa-
tion and fantasy. Finally, having tried a
transpersonal innovation, they are enthusiastic
and eager to do more (Robers & Clark, 1975).
Finally, there may be discussion of how wholeness, if ap-
plied to education, may make professionals better educators
and students better learners (Roberts, 1975). Those inter-
ested in greater involvement may be provided with suggestions
for further reading and experiences.

Not all of these recommended methods in the various
areas discussed appeal to everyone. Highly structured
disciplines or techniques may benefit some, while others
may go through rapid change with a very simple approach.

An approach that works for a while may suddenly seem

102

inappropriate, or a method may seem to be making no signi-
ficant difference, but in retrospect a teacher may realize
that something important has happened. NO approach or
experience can shift human fragmentation to wholeness over-
night. .Like physical exercise, this transformation from
part to whole is progressive in nature. Yet, as the old
Eastern saying goes, "a journey of a thousand miles begins
with one step."

This study also holds implications for American edu-
cation in the area Of school curriculum atthe preschool,
elementary, and secondary levels.

During the preschool and early elementary years, the
curriculum may acknowledge and support the wholeness which
is inherent in early childhood. At this stage of life and
learning, a child's awareness may not be limited to pri-
marily that which falls into the realms of normal external
knowledge, but rather a combination of external knowledge
(not limited to that considered normal) and internal or
subjective knowing.

"I see white light coming out Of your head
and fingers" reports little Jessie. "There
are bright colors around your face and body."
Larry sees white light moving in and out Of
people's bodies. He sees red light around
trees and orange light around dogs. Brynn
sometimes sees specks of color float around
her bedside (Pearce, 1977).

Over the past few years, child psychiatrist Gerald

Jampolsky has studied many children between the ages of

103

three and four who have reported such experiences. Young
children may not look upon these experiences as being dif-
ferent from other experiences, as they are all intercon-
nected and part of their whole way of being.

As in traditional Indian education, other traditional
cultures also facilitate the development of wholeness in
their young children. Farley Mowat, a biologist, relates
the story of how an Eskimo friend of his, the "minor
shaman" Ootek, gained an uncanny knowledge and rapport
with wolves. Ootek's father had been a full shaman (a
spiritual leader, medicine man, and mediator for his peo—
ple, who communed with the spirits and rulers of nature).
When Ootek had been five years of age, his father left
him with a wolf pack for 24 hours. After an initial _
sniffing, the adults ignored the child, but the cubs played
with him the entire time. Then the father returned,
walked into the pack, and retrieved his son. As a result
of his experience and tutelage of his father, Ootek could
interpret all wolf calls for the tribe. For instance, at
one point he heard distant wolves howling, then a nearby
pack answering the distant signals. Ootek announced that
a caribou herd was so many hours north, heading west. The
hunters of the group immediately left. They returned the
next day with ample meat, having intercepted the caribou
just where Ootek had indicated. On another occasion, Ootek

heard distant wolves; delighted, he got up and excused

104

himself to prepare for a short trip. The wolves had in—
formed him, or rather he had eavesdropped on their signals,
that people were a number of hours away, heading toward
Ootek's camp. Ootek knew, somehow, that these were his
cousins and according to protocol, hastened to meet them.
The next day he returned, happily introducing his cousins
to Mowat (Mowat, 1972).

When a young child communicates an experience or re-
quests a label for it and, if for some reason, does not
get it, he may sense that the parent or teacher does not
share that experience or give it sanction. The concept
of the event may then remain shallow and eventually dis-
appear. When a child reports an awareness that the parent
or teacher does not grasp, the adult is usually confused
or unsupportive. The adult reaction is immediately appar—
ent to the child, and he may weigh against repeating the
experience. The child's concern for social acceptance may
lead to selective inattention, screening out that kind of
experience, thus losing some of the whole awareness origi-
nally possessed.

If during the early years there is an over-emphasis on
one aspect of learning, it may result in a loss or lack Of
development in other areas of knowing or being.

Shortly after one of my sons turned four,
I noticed his interest in and aptitude for
music, so I started him on piano studies.

By age six he played Bach, Clementi, and
Bartok with astonishing skill, ease and

105

sophistication. His hands coordinated
perfectly, his sight reading was superb
and he memorized almost immediately. His
teacher and I could never understand how he
knew classical harmony intuitively, nor
how any of his skill had unfolded so rapidly.
By the time he was seven he faltered. We
had started him in private school at five.
He quickly became a fine reader and an all-
round Splendid student. And the more he be-
came immersed in reading, to the great ap-
plause of parents and teachers, the more
rapidly his music collapsed. By age eight,
his coordination was gone, his superb read-
ing ability was gone, he no longer had
perfect pitch, and he no longer wrote
pieces (Pearce, 1977).
The above points out the weakness of an over-emphasis on
a particular aspect of learning. If the situation had
been approached in a more holistic fashion, then it may
have resulted in a balanced develOpment of all areas.

It may be an asset to wholeness if preschool and
early elementary activities and materials were flexible
and varied enough in structure to insure children the free-
dom to indulge in and learn from a wide array of mind,
body, and spirit experiences. Rather than recommending
specific activities or materials, it may suffice to point
out that the key to wholeness lies in integrating and bal-
ancing the various aspects of being. A parent or teacher
may greatly enhance whole child learning by providing a
variety of activities and by allowing the child to have
ample Opportunity for "free time," to explore and share

those experiences that arise from within himself/herself.

The teacher who facilitates these experiences may foster

106

the process of holistic development by being Open, enthu-
siastic, loving, and whole in his/her own orientation. This
last point cannot be underrated, its importance being
stressed by Indian education in Ashram schools and by auth-
ors writing in this area.

The upper elementary and secondary school curriculum
may be more holistic in nature if it were supplemented by
experiences similar to those recommended for preservice
teachers.

Specifically, it may be apprOpriate to introduce for-
mal meditation, relaxation, and centering techniques in the
upper elementary grades. Also, those activities included
and previously discussed in the area of sports and body
disciplines may be easily integrated into the higher ele-
mentary grade's curriculum and would probably be met with
much student enthusiasm. The concept of solitude, as in
retreat experiences, may be brought out and discussed as
a positive experience. While teaching a group of fifth
graders, the author introduced this concept and provided
for its experience in the classroom. To exemplify, an
empty refrigerator packing box placed in the most remote
corner of the classroom acted as a make-shift sensory
isolation tank. Students in need of solitude would enter
the "Quiet Cave," as they named it, by going through a
small door cut in the box. Inside were rug, pillows, and

a flashlight. Once inside, a student might meditate,

107

relax, cry, read, or fall asleep (all of these did occur).
The only rule was that the "Quiet Cave" was to be used by
one person at a time who wished to be by him or herself
and could do so silently.

Secondary school students may also benefit if they
are introduced to meditative practices, sports, and body
disciplines, retreats, and encounter experiences. At the
high school level, it is suggested that students receive
the theoretical background on the interconnectedness of
mind, body, spirit, and holistic functioning.

In the examination of compatibility which is included
in Chapter IV of this study, both transpersonal and tradi-
tional thought acknowledge the importance of people turning
inward and becoming aware of themselves. The following
example demonstrates how a teacher helped her secondary
school creative writing class look within themselves at
the dream level.

One day last spring I gave my creative
writing class the assignment of bringing in
the next day, dreams which they had had
and which they could still remember quite
well. I offered no further explanation.
The assignment itself intrigued them. Even
as they came into the room the next day,
they were still talking about the assign-
ments. Over the usual level of talk I
heard one student ask another, "Do you

have your dream for English today?"

As soon as the bell rang I gave them a
work sheet which read simply:

Write about your dream:
What does the world of your dream look
like?

108

Who was in it?
What happens?

. . . they were to write as fast as they
could without worrying about literary style
or mechanics. Their purpose was to get as
much of their dream as possible in vivid,
sharp, detailed language. . . . it proved
to be the best first experience in poetry
that I have ever tried (Hayes, 1975).

Holistic application need not be limited to "creative"
type classes. Other areas may also benefit from a more
holistic approach. In biology, for instance, it would be
possible to use biofeedback machines to demonstrate the
close relationship between body and mind or to examine the
role that transpersonal experience may play in reducing
drug abuse, thus helping the body remain healthy by sub-
stituting nondrug alternatives to alter consciousness.

Once a teacher becomes familiar with the basic con—
cepts behind holistic being, then doors Open to personal
experience and creative application to life and learning.

Another aspect necessary to successful implementation
of holistic activities is the ability of the teacher to
evaluate them and provide the proper feedback to the
student. Because experiences in this realm are personal
and subjective, especially in such areas as meditative
experiences, dreams, changes in perception as a result Of
strenuous physical activity, etc., the teacher need not

judge the experience, but rather help the students process

what they have experienced. Students may be encouraged

109

to keep journals of experiences so they may refer back to
examine patterns which may be developing. Students may be
encouraged to discuss their holistic experiences with
others. In this type of evaluation, the teacher may
facilitate discussion by asking questions or introducing
new concepts. In addition to inner growth, holistic learn-
ing has the outer aspect. In the review of traditional
Indian education in Chapter II, this outer aspect was re-
ferred to as Apra Vidya. In evaluating the intellectual
and physical functioning of students which compose the
outer aspects of holistic learning, teachers may use the
standard approaches they are familiar with in evaluating
student progress. Included in the outer aspects are the
actual techniques which may produce the inner or subject
experience discussed above. For example, if a student
were learning to use biofeedback to experience the alpha
state, a traditional form of evaluation may be apprOpriate
in checking the student's progress in learning the theory
behind biofeedback, the human physiological response which
is monitored by the biofeedback equipment, etc. But the
student's actual experience of the alpha state would need
to be evaluated by helping the student examine the exper-
ience rather than in any way classifying or comparing it
in any manner.

As with many innovative approaches, the introduction of

holistic activities into the school curriculum at any level

110

has its limitations. As previously mentioned, there
exists a very different cultural attitude toward concepts
such as meditation, spirit, and even wholeness between
proponents in this country and those in India. Because
these concepts are ingrained in traditional Indian educa—
tion and are also important aspects of the emergent trans-
personal approach here in the United States, they would no
doubt be met with resistance in the current educational
climate. At present, education in the United States is
conservative in nature. The emphasis in general is on
acquiring basic skills, not on experimenting with new
approaches. There exists a strong separation between pub-
lic schools and anything that may be considered religious
in nature, such as the turning inward aspect of holism.
Mind and body have a place in the American school, but
mention spirit with these two and one has a controversy.
Given the social realities in the United States, it would
be very difficult to introduce holistic change on any
large scale in the American school curriculum at this time.
It is, therefore, recommended that teachers interested in
holistic teaching and learning begin on a personal level
by working on themselves and integrating wholeness into

their classroom instruction.

Education System

 

Having examined the curriculum and the role of teach-

ers in whole person development, attention must also be

111

given to the institutions that are responsible for pro-
viding thse two aspects for the American system Of educa-
tion at large, namely teacher training institutions.

As previously mentioned, teachers must be properly
trained in the theory and practice of holistic education
if mistakes like those which were made during the Human—
istic experience are to be avoided. An example Of such a
mistake might be those instances during which inexperienced
individuals worked with encounter groups or otherwise dealt
with affective concerns. To avoid such occurrences, teacher
education programs must highly attend to and be responsible
for the individual develOpment of future teachers.

To do so, institutions of teacher training may wish to
involve students in the process of personal transformation
toward wholeness on a very broad and systematic level. If
this is the case, a teacher training program might be reor-
ganized to include a "synthesis center" (LOpis, 1980). This
center would provide individuals with continuous Opportuni-
ties to participate in any of the previously mentioned cur-
riculum activities. In addition to providing students with
these Opportunities to explore synthesis of mind, body,
and Spirit in an experiential manner, a center may also in-
clude a resource area which would provide books, magazines,
films, and tapes which relate to wholeness, as well as a
number of individuals to act as center facilitators, help-

ing students make choices and process their thoughts,

112

questions, and experiences. This arrangement would be
similar to the ashram experience provided by traditional
Indian education.

The limitations of this approach are similar to those
previously discussed which affect the implementation of
holistically oriented curriculum. Also, institutions may
find it difficult to employ individuals who have the neces-
sary skills to act as facilitators of this type of learning
--certainly a very different situation than the one the
author experienced in India. It may be suggested that
institutions therefore start at a basic level by using lit-
erature, films, and personnel which possess skills suitable

for an introductory level of involvement in this area.

Overview of Limitations

 

Given the limitations previously mentioned in this
chapter, such as the resistance in American society to
mysticism, the separation of church and state, the lack of
experienced instructors, etc., it is necessary to be real-
istic of expectations that may initially be placed on a
holistically oriented school of thought like transpersonal
in this country. The emphasis at this time should be
holistic development at the individual level. Traditional
Indian educators stress that holistic change is a matter
of personal transformation, rather than social change.

"What is needed is for people to reform themselves, not

113

others" (K. Singh, 1955). Transpersonalists also make this
point. "Therefore, if I am sensible, I shall put myself
right first" (Jung, 1958).

Teachers being central to whole-person learning need
to begin working on self-development. As they grow and
experience, they may integrate holistically oriented ac-
tivities into their classroom activities. Institutions
of teacher education should make holistic alternatives
available if only on an introductory level.

The implications of this study may be expanded beyond
education. Individuals not directly involved in education,
but interested in personal growth can benefit from the in—
formation and activities provided in this study. An indi-
vidual concern for whole person develOpment may make for

better people and better lives.

APPENDIX

INTERVIEW 1

Dr. Vinod Sena
Professor of English
Delhi University

I think in the last fifty years, as we have entered
a technological revolution, modern society has needed more
and more technicians with ever increasing periods of train-
ing. Earlier doctors used to go for three years training,
then it became four and a half, five, now they have to go
in for postgraduate studies and its eight years. The same
in every field; the graduate engineer is not enough. He
must do his masters now, and the number of such people
needed by modern society is always on the increase. And
the pressure in catching up with modern developments is so
great that proportionally the energy left to the individual
and the time for higher human values diminishes. Yet these
remain central to our ashram education.

At the elementary and junior school levels in the gov—
ernment schools of India, the number of subjects taught in
the last ten years has greatly increased. The number of
text books that the children have to deal with is much too
vast. Even if there is a book included on the lives of
great men, it has become an insignificant part of a much
larger curriculum. The emphasis has moved away from in-
volvement with what makes men great or what makes them
morally influential. It's shifted more and more to infor-
mation and away from the traditional training of the mind,
which involves examining oneself and one's values. I think
that this will be one of the great challenges Of education
in the public schools here and in the West also. How do
you provide students with the technology and the knowledge

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115

that is needed to cope with modern demands, yet include
certain higher values in education? By and large, I think,
instead of succeeding in meeting this challenge, world ed—
ucation has been increasingly failing to do so.

Our traditional education teaches that there is a unity
in all life which is ultimately based on a spiritual pre—
conception. The West generally does not have this sense Of
unity. You have noticed in India that animals keep running
around the streets. Birds in vast numbers settle on elec-
tric wires, and the peOple just don't seem bothered by it.
In India, we've grown up with a feeling that all life is
one. Even the more dangerous reptiles are Objects of re-
spect. In some countries there has been a tendency on the
part of man to overcome all other creatures, and whole
species of animals have been wiped out. Voltaire once
visited England and wrote back to a friend, "There is not
a single wolf left in the country; the men are more fero-
cious." So, I think this is to some extent due to the ed-
ucational philosophy there. Man sees himself as separate
and in conflict with everything else. In the States, I
suppose, if you see a fly, you immediately destroy it. To
a large extent, the whole concept of traditional education
is ultimately inseparable from the concept of a unity of all
life. How would you accept that unity? By thinking of it
as starting from a common source.

Practically, we try to give each student a feeling that
he or she is equally important to us; that in itself is a
lesson in the unity of life. Each individual is of equal
value because each individual is a spiritual entity. This
recognition which is characteristic of our education, is
difficult to get across to someone who does not understand
it, but one may speak of it as a science.

Every nation which has focused on a problem with com-

plete concentration has managed to make spectacular

116

progress in that area. Egypt believed in immortality, but
only if the body was preserved. They could not think Of
the soul surviving separately from the body. And even
though by modern standards their technology was nowhere
near ours, they learned the art of preserving the body in
a manner which even modern science cannot duplicate.

Likewise, some countries believed in immortality, but
realized that the body was ephemeral. So the question
arose, could the soul be separated from the body? In these
countries, over thousands of years, different skills and
different methods were developed for achieving this end.
There has been a long standing tradition by which mysticism
has been systematized. In such cases the disciple is told
that if he can meet the conditions necessary for this
science, there is also a certain end result, as is true in
the case of the material sciences. This is the science of
knowing your real self.

After all, in every country there is a basic belief in
immortality. We see people dying around us and yet we
never feel that we will die. Because there is something in
us which will not perish with the body. I think this is
basically that which makes us indifferent to death. Even
though we see others die, we never think of it for our-
selves. This question Of what that self is which survives
after death is in a sense the most basic question which we
address in education. Educators in general cannot think of
the soul as separate from the body. So the body receives
much more attention; the material world receives much more
attention.

At about the same time the Egyptians had mastered the
art of embalming, India had the tradition of the Rishis,
who through meditation, practiced the art of rising above

the body consciousness to the higher planes Of consciousness

117

which lie beyond. And there has been, even in modern
times, records of many yogis who told in advance they would
die, and they sat in meditation and just left the body.

SO attention must be given to such facts. This is the
hallmark of the traditional theory here in India.

INTERVIEW 2

M. L. Parashar
Professor, Integrated Yoga and Psychology
Aurobindo Ashram, New Delhi

I do not know what is the method in your country, but
so far as general education in India is concerned, quantity
Of education is your ticket. Education includes three
things: information, instruction, and development of per-
sonality. Now, in so far as instruction and information
are concerned we improve, but there are no methods for the
development of personality directly. We have indirect
methods. Whatever I see, whatever I do, consciously or
unconsciously, it helps my personality to grow. But to do
it consciously, that is not done; that also depends on the
number Of students and teachers. Many teachers have to talk
to thirty, forty, fifty students, and correct their note-
books and all that. Then he cannot impress them with his
personality. The effect of personality on a person is very
important. If you think of information and instruction,
television, radio and other gadgets Of the modern times,
they can't do it. A man carries from himself to other per-
sons, something, call it heart, call it emotions, call it
feelings, call it sentiment. How can that be transmitted?

I can read a book and find some joy in it, but if I
talk to a person who's full of the sentimental expression
of the book then probably I'm likely to get more from him,
or more from his influence. SO that is not being done.
That is not being done, neither here in India, nor in other
countries also. Here at the ashram the concept of educa-
tion is different. What do we want to make a child? Why
do we give him education? What is the purpose of

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119

education? Now these questions have been asked. Formally
we used to say, let us make him a good man. But what is
meant by a good man? Now we may be a good citizen, but
what is meant by a good citizen? The concept of citizen

is also undergoing a change. Formally a citizen belonged
to a city, then he belonged to a country, but now he be-
longs to the whole world. There is a lot of difference be-
tween the two. A citizen Of the whole world has no time to
fight with a citizen of a country and a citizen of a nation.
That is the time that is coming. Unless we plan from today,
the citizens of tomorrow shall be left back. We should not
be able to make the progress that we have to made. This

is what I feel.

Education must therefore be whole. For example, intel-
lectual and emotional development must be developed. I can
convince you. I can take a class of children and tell them,
"You must speak the truth. You must Observe well," I can
tell them and they can be convinced, but when it comes to
doing, there is a corresponding emotional development also.
This emotional aspect has not been given. How do we give
this? The place that children study should be such that it
may enable them to express themselves. In our country, we
do want them to be a good child, a good student. What is
a good student for the teacher?-—One who follows the rules,
one who does not disturb others. The teacher looks at his
own convenience not at the right development of the child.

Now this cannot be done with a large group of students.
The number of students, the ratio of teacher to student
should be such that it is manageable. In the ashram school
it is one to ten. The students and the teachers live at
the same place. SO the whole day the teacher and student
have to forget that they are teacher and student. They
remember they are human beings. Because if you come as
a teacher before a child, he will never understand. But

120

if you are living and Sharing together, then we develop as
people. SO that is one thing, ashram education is not given
in large numbers. Information, instruction, and the such,
arts or sciences which make modern man, these can be given
by media. But the develOpment of personality, for that we
need the human touch.

For that I feel that in every country, there should be
school institutions like this ashram where the students and
teachers live together. Things have gotten to the point
where we are so obsessed by our own interests that I do not
know what has happened to you, you do not know what happens
to me. Here we are together the whole day and our interests
are common. I think that people here are simple—minded,
not ignorant, but innocent sort of people. Our education
starts from here.

There exists one world unified, but it doesn't take
away the variety. Unified does not mean similar. Unified
means you have freedom to develop your personality; I've
got freedom to develop my personality. You may become some-
thing; I may become something else, but different elements
in the personality should become integrated. This is where
unity begins. It's not that we should think alike. We
may not even act together, but I should give you scope to
express yourself, and you should give me scope to express
myself. In the same way, schools should be the abodes of
individuals. What we now have is an abode of classes.

Unity in diversity. That's what nature is. Behind
all that you see there is one element; we call it God.

A consciousness, a feeling, which is embedded in our being,
which we have forgotten. It is the same ideal that moves
everyone. What is that? The search for joy, the search

for satisfaction, the coming out of ourselves for freedom,
because freedom is the fundamental truth. Human personality

is such that is wants to assert itself against nature.

121

Nature provides us with certain Opportunities to grow.

When we become more conscious, we remove those impediments
in nature which stand in front Of us and face new ones. SO
this is unity. The development of the consciousness in
human beings so that they move in harmony with nature, so
that they belong to one thing and that is that they are all
one. Though my hands, my feet, my head, my ears, and my
eyes perform different functions, they still belong to the
same body. The same is true, if you take the whole world
as one body. Then America has to perform a function, India
has to perform another function, Germany has to perform an-
other function. If we go deep into our own nation's
dhrama, we'll find that we don't need to compete with each
other; we should OOOperate with each other so that all of
us may be able to contribute to the single thing called
humanity. This shouldn't be an age of competition, but

an age of cooperation, an age of development of the inner
life, of developing our understanding.

What is the greatest difficulty of man? I want to
speak more than I want to hear. You want to do the same
thing. Neither I hear anything, nor do you hear anything,
because you are not prepared to hear me, you only want to
talk to me. This is a habit of sharing. From everybody at
all times, if we want, we can learn something. Learning
should make us more receptive'hO‘Wisdom than an aggressive
sort of thing. Of course aggression also plays its part,

I don't deny that, but a very little part. What man has
to do is open his eyes, ears and everything, so to let the
cosmic influences enter him. And that brings realization
of unity.

It is a fact when you go to the forest you think one
way; when you go to a town you think another way; when you
go to a desert you think still another way. Something

about your surroundings influences you. But we are such

122

that if you are in the desert you can imagine you are in
the mountains and think as a mountaineer does. That is
man's power, not the power of other animals, but man's
power. Although his body may be in one place, he can trans-
port himself somewhere else. In the same way, not only in
space, but in time also, you can transport yourself into
the future. You can transport yourself into the past. If
you are Open you can really understand things of the past
better than those peOple at the university. They are dis—
tant from that place. SO in my Opinion, the ashram edu-
cation is meant to take humanity towards this ideal of
complete unity. We must be unified outside. Second thing
is that at this time, consciousness of all countries is
based upon fear. We think that the other person is bound
to do something that will harm us. They will prepare
against him. He prepares himself against them. This must
give way to love. But how can that be done?

The resources of the world are limited, but our desires
are unlimited. You want to possess all the world for your-
self; I want to possess the world world for myself. There
is trouble. But in one sense you have the whole world for
yourself, if you don't want anything from it. Possessing
is one thing, using is another things. If we, instead Of
passing this life in possessing things, pass this life by
using things, then there is enough in the world for every-
body. This idea of possessing must go. But why do we
want to possess? We want to possess because we are not
secure. We think, "What will happen tomorrow?" Therefore,
we want to possess for tomorrow, provide for tomorrow, plan
for tomorrow, and that fear never goes away. Yoga is what
we call an attitude toward life. We here feel that our
attitude toward life determines our activities and our
activities determine our relationships with others.

What is yoga's attitude? It is that there is wisdom
behind the creation of this world; there is the creator,

123

and the creator is absolutely perfect. Being so, he has
made things in the same way. Look at our body; it is not
we who have made it; it is not our intellect who has made
it. Look at these flowers; look at the trees; look at the
sunset; look at the moon rise; look at the floods. All
these things. They inSpire in us an ache, an awe, an ad-
miration, and a respect. SO we believe that we can exper-
ience this perfect wisdom which is behind all these activi-
ties. In our own activities, your activities, my activi-
ties, we can have that attitude. If we have that attitude
when something is needed, not wanted, when somehting is
needed it will be provided for us. There are two things,
one is a need, the other is a want. Need is universal--my
need to breathe, which without I cannot live. But who
provides air for breathing? It is provided by nature, by
providence, by the power that rules the university. If

the air is taken away, if water is taken away, which we have
not done anything to create, then life is impossible. SO
these are called the Needs. So needs are always provided
by the providence, but wants can never be satisfied. If
one want is satisfied, the other want comes. If that's
satisfied, then another, and one thing more. So what do we
do? We can go on increasing our possessions and everybody
cannot do that. We can go on increasing with envy and
jealousy and all those things, or a man can be made to
understand that happiness and joy doesn't depend on the
possession of outside things.

There is an element hidden in you which you have for—
gotten, from which you have taken away your eyes. If you
turn to that then you will be able to find that the satis-
faction comes from inside. It resides more in giving
rather than in taking. It is here that the real nature of

of man is found. So if you want to give, I want to give,

 

124

then everybody will take also. So this is the idea; yoga
brings these things. Our life is a sacrifice and we should
live it not for ourselves. While we are living, breathing
comes, blood circulation goes on, for which you have to do
nothing. These things are given to us, therefore let us
use this body, this mind; let us use this heart, let's use
them not for our individuality,tnn:for the whole creation.
You won't die; you will prosper. So, this is our idea of
what education should involve. For some centuries, all
Indians lived this, but we forgot it, because man has a
lot of weakness in him. A time in life comes when one
feels tired, wants to relax and not tread the way of hard
work. He wants to become lazy and all that. SO that
period also comes for humanity. But I know that the world
has to come to this today or tomorrow. It may come after
great wars, it may come after starvation or who knows; yet
it has to come. The Real Man hidden within has to come
out. Our education, therefore, attempts to being that
Real Man out. That is the purpose of Aurobindo Ashram
School. Education here is a process which helps people be-
come truly human.

Now you see, one thing is that a Real Man is the soul
in us. It is something in us which considers itself a part
Of the whole creation; it can't think in terms of itself.
It can think in terms of not only humanity, but in terms of
the whole creation. We call it soul; we call it Spirit;
we call it something more than mind. An element in man
which does not die, which is eternal. Again and again it
comes out and it wants to find and create an environment
in which it may become one with with all. It if can't do
it in this life, it will take another life to do it. Every
man one day or the other has to come to this point, that is
what we all must do. The true man's qualities lie in giving

rather than taking, that is necessary. He can't live

125

without that. Man wants to be made free, he also wants to
help others to be free. He wants the same freedom for
others as he wants for himself. A true man enjoys the
things of the world, not by becoming their slave, but by
becoming their master. If he has to live in a palace to-
day, he lives very joyfully, but tomorrow if he's made to
live in a hut, on the road, there is no difference to him.
He does not depend on the things of the world although he
enjoys them.

What now happens is that we have lost our freedom for
a mess of porridge. We have gotten nothing in return. We
are much less happy today then our ancestors were some
years back. I don't want to return to that stage, but what
I want is that something has to be added which has the same
high values as we once had. Not that if you want to have a
good life you must go to a church, you must become a monk,
or you must become a nun. It is always said that you can't
have salvation here on Earth, you have to find it afterwards
with God or with Christ or with heaven or all that. Here
at the ashram we believe that this world has so much in it
to give that we don't need any heaven. This world can be-
come heaven, this world is heaven as a matter of act--only
our attitude has to change. Real Man will evolve when there
are such people, not great numbers, but even a few people.
You know if you are living among a thousand people who
know you with these high ideas, you will influence them
more than they will influence you. That is one thing that
will happen. That is why Jesus, who was only a carpenter,
won such powers. Also Gandhi, he had such a following, not
only because he wanted to make India free, but because he
wished that man should bring out of himself the Real Man.
He moved from Bombay to Delhi and he went by train over all
these thousands of miles. There were always peOple crowd-

ing, all waiting to see him. Why? Our inside, our inner

126

self, has that call, it always wants to hear that call. It
wants to respond to that call.

People here believe that they should be real; they be-
lieve in their inner powerhouse. This reality in them is
more powerful than all the powers of the world. If one man
can stand up against the whole world because he does not
want guns, he does not want atom bombs, then that man has
inner strength. It is the spirit that is to be born in
people. But it can't be born unless you believe that we are
immortal. Our basic difficulty is that we believe that we
live for only fifty, sixty, seventy, or eighty years at the
most. Here is where incompetence starts. Just as you sow
the seed, water it, and the plant comes up, the same is with
thought. When you have a noble thought or a bad thought,
they bring their Own desserts. SO we believe in the immor-
tality of man.

By concentration, by meditation, we grow in the under-
standing of the laws Of life. We can take them into our
own hands. We may live 300 years and then choose to give up
life and be light. It's not that we can't die, but we'll
die only at our own will. We need not know this only in—
tellectually, we can experience it. Everybody can experi—
ence it. We say soul is immortal. Once this idea comes,
then man begins to grow. All matter comes out of the soul.
Why should not that quality of soul be also in the body?
This idea has to grow, and prOper education alone can serve
this purpose.

We need not name God in education if this is not ac-
cepted, but we can say immortality; we can say, man should
develop new powers. Even science is trying to find that
out. We can combine the two, because the masters of both
science and spirituality are following through to the same
goal. One goes from the outside inward, while the other
starts to come from inside outward, the results will be the
same. I have always said, don't try to educate everybody

127

in this way at this time. If peOple want it, it can be
done. We have to give them information but not force them.

What we have here isn't mass education. Only those
people who feel that the purpose of life is this, only those
come here. They feel that life is not a career. It's a
life for the fulfillment of the various qualities that lie
within us. You know that man is only using ten percent of
his brain; ninety percent is unused. There are people who
want to explore beyond. The body is necessary for the per-
fection Of the soul. A brain must work in such a way that
it may be able to express all the shades and the intentions
that are hidden within it. Brain does not create anything;
it only expresses what is invisible; it gives Shape to
that. SO through yoga, by means of concentration, we may
learn to feel that life is very, very beautiful. It can
be charming; it can be useful, even without the luxuries of
the world. The man who develops himself helps this develop—
ment go to others. If a man really wants to do it he can
find the method. The first thing is his conviction that
this has to be done. Second, his knowledge of the ways in
which it can be done. Third, to put that knowledge into
those ways so it will be done. This is what, in my humble
Opinion, education is for.

I have been a teacher for forty years, but I have been
an information teacher. I never worked under anybody. I
started my own school and there I undertook experiments of
how people may be taught. I found that I only made one
rule, nobody should be taught unless one wants to learn,
finished. Those who didn't want to learn could go out and
play or tell me what you wanted to do.

Generally, we find children sitting in our class and we
tell them to read; probably what happens is that they don't
want to read what we want to teach. We can't teach what

they want to learn. Therefore, teachers come because they

128

get their salaries, students come because their parents
don't want to keep them at home. Nobody reallyxwants to
learn. It's all mechanical, and of course for such educa-
tion the child has no place. This is my experience, that
in the ashram there were about 500 students, and they loved
me absolutely, and I loved them. Yet, there were things
they chose not to do. Here, until two or three years back,
I used to tell stories to small children. Children are very
fond Of stories. I would make stories up from something
that they would say. I would ask them to speak a sentence,
or to invent something, and I would say a story around it.
SO much joy they took in this that they would run to this
place so that they could sit near me and catch my favor.
Even now, at eighty-four, I can take some small classes,
people are really learning something. But I get tired. A
child up to the age of nine or ten has so much energy, he
wants to learn and learn. The number of teachers for these
students is large because the children have so much energy.

Another thing is certain, the teacher should be made
to feel that he is not an ordinary person. A teacher's
position depends upon the love that he can inspire. This
we can tell everybody, whether they believe in God, soul,
or not. SO the real education lies in the teacher. It is
not all the student. I always feel like this, that the
subjects, the knowledge Of subjects, is going out-Of-date.
Probably what I said a half a year back is already outdated
today. So as far as information goes, who knows how many
more things have been found out. Let that thing grow; let
that thing be there. But what I feel is that the other
thing, the Real Man can never be outdated.

Now, I find that in America you give lectures and write
down lectures, all this and all that. Well, do that also,
but something else can be added. I don't want things to
just be shuffled like that. But something has to be added.
Unless that is added you won't be able to do anything.

129

Don't think I'm talking religion. I don't believe in it.
I'm talking psychology; that is a word that can be under-
stood. You know our mind has certain laws; it works ac-
cording to these laws, and all the laws are not yet found
out. What we call spirituality or yoga is practical psych-
ology by which we can learn more of ourselves.

We say that the more you understand yourself, the more
you understand the world. If I am confused, if the middle
of my mind is ladden with dust, how can I see my face? If
my mind is wandering all the time, I can't stOp it; I can't
concentrate; how can I get wisdom? The first thing is that
concentration should be there. When I go by bus, I enjoy
what I see; it doesn't make any difference if I'm in a
crowd or in a forest, because I'm within myself.

So teachers should be within themselves. His heaven
is there, and he has to bring it out to distribute among
the children. I think that this is not what I call imprac-
tical; it is being done here, and those teachers who want
to do it anywhere, they can do it. Choice is imperative:
the time has come. Truth or Abyss: we have to choose. The
world is very near that time; it can only grow. You know
it doesn't take a long time for the world to perish now.
It's not a question of months and years--a very short time.
Let us find ways of living not of dying, and education is
the only way. Education everywhere, education of the whole
man, not just the mind. Education shouldn't stop after
getting a degree. It is a life occupation. Here there is
education for adults, education for Older people. Educa-

tion is for the whole person, for all of life.

130

INTERVIEW 3

Kireet Joshi
Advisor, Minister of Education
Government of India

I'll tell you the problem of education. I do not
speak at the moment of the general trends in the sense of
the expansion of the facilities of education, the problems
of literacy and the problems of equalization of Opportuni-
ties. These are problems no doubt, but I'm deeply inter-
ested in what I would call the real process of education
itself, and that is exactly where the problem lies, in that
very process. Because one can expand the facilities and so
on, and yet one expands the facilities on certain lines
which people think is education. Yet this may really not
be education at all. So, I would say that fundamentally
the learning process has two aspects. First, the most es-
sential aspect: creative comprehension which arises in our
consciousness by a certain kind of an atmosphere, by a
certain kind of contact and a certain kind of stimulus.
Second is what you might call repetitive process in which
consciousness attains some kind of maturity until an action
beings to be generated efficiently and fruitfully. Now the
combination of these two processes constitutes the most
essential problem of education. How to combine them to-
gether and what should we do in the entire educational
situation? The controversies in the field of education are
actually controversies which range upon these two funda-
mental processes.

Now, while saying this I will go one step further, and
say that there are three basic needs included in the learn-

ing process along with the facilities and organizations that

131

are needed to satisfy these three. These are so complex
that when you create an organization that satisfies one of
them, it is likely to clash with the organization that you
created to satisfy the other. There are three needs and

all the three require to be met in a most harmonious way.
The first need is the student's own need for self-learning.
The second need is the need of the teacher for his help and
guidance. Now with regard to the second need, there is a
complication; namely that each student has a need of the
teacher's help, but differentstudents have different degrees
of help and different kinds of help from the teacher. These
are the needs of a learning process. And either you can
create an organization for fulfillment of self-learning, or
for group learning, but when you try to see that both of
them have to be fulfilled and particularly with the need of
the teacher's help, which is varying in degrees and kinds,
you really arrive at the crux of the problem.

One of the important characteristics of the experiment
that we have done at the ashram is precisely in this direc-
tion. That is why it is so valuable. You might say I have
experienced antimony in its acute form and have attempted
to resolve this problem. I might say this problem seems at
a certain state to be unsolvable. When people come to that
stage, by and large, it may be predicted that peOple might
think that this problem is really unsolvable. Just as in
physics, we have antimonies of space and time and so on,
and at certain stages it was thought that these problems
were insolvable. Similarily, I think that the same thing
would hold good about the educational situation. I believe
that here we are able to satisfy these needs harmoniously,
in a learning process.

SO I think that this is the new line on which general
education needs to be established also. You see in the
present educational world there is a sharp controversy
which is going on between creative education and systematic

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education. There are upholders of both. I personally be-
lieve that the claims of both are well lived, although I
believe that fundamentally education must be a creative
process. The synthesis of these two, systematic education
and creative education, canlxaobtained only when that cru-
cial problem, of which I spoke, is resolved. I personally
believe that. I personally don't believe in controversies.
I believe in trying to perceive the truth behind any prOpo-
sition that is under controversy and in trying to see how
the truth can be combined and synthesized with the truth,
which is at the back of another proposition, which is again
in the same way in the process of controversy. SO my main
effort has been in this direction. I have been constantly
involved in working with this type Of education. The ex-
periments which have been done at the ashram are along these
lines. It's a great laboratory of invention in practice.

First of all, you need teachers who understand this,
who would like to have this, who are free to dedicate them-
selves fully to this, who have competency to achieve this,
and finally teachers who have a tremendous affection and
love for the pupils, who are to be part and parcel of this
experiment. This is so that in the interest of the experi-
ment the pupils are not sacrificed., All these conditions
are very difficult to Obtain. On the other hand, you need
students who are themselves aware of the experiment, at
least at a certain level of development. They themselves
must be willing to participate in the experiment andlbe
prepared to change their modes of learning as quickly as
it is demanded by the necessities of the experiment. Fin-
ally, there must be parents who are prepared to give the
children for this kind of sustained experiment over the
years.

Now I don't think that such a situation would be easi—
ly Obtained anywhere in the world. Therefore, you might
say still, that if this is the demand of an experiment, it

133

can never be launched upon. Now the fortunate thing that
has happened in the ashram is that all three conditions are
fulfilled. There are many people who are prepared to give
their children to this type of education. There are a num-
ber of teachers who are dedicated to this work. The exper—
iment has therefore been undertaken.

India and America are psychologically so tuned to each
other that this education is bound to have a major impact.
Together these two countries will shape a new world. That
Swami Vivenkananda, for example of whom you must have heard,
is considered one of the greatest personalities that the
world has ever seen. He is the one who expounded yoga to
the West. He came to America in 1893 to attend the Parli-
ment Of Religions Conference in Chicago. He made his first
speech on yoga at the Parliament of Religions just for five
minutes, but in those five minutes the American audience
was electrified by what he said.

This is an illustration of the tuning of India and
America. How could this happen? An unknown man, a young
man, and as soon as he spoke, "Brothers and sisters of Am-
erica," there was an immediate and spontaneous clapping
which went on and on and on. Now he spoke only a very
short sentence. But these words electrified and produced
a tremendous response. This is what I believe to be the
inner harmony that is between the mind of India or what we
might say to be the spirit Of India and the spirit of Amer—
ica. They are very well tuned together, no matter what the
political and other conditions are.

Take for example the young man of the United States.
He comes into contact with the teachings of India, which
speaks of an inner search; his heart Opens up. You don't
need to preach and preach and preach, he perceives spon-
taneously something in it. So, I think there is a kind of
secret psychological need of India for America and of Amer—

ica for India; therefore, the two can unit very warmly.

134

This I have felt in my experience with a large number of
Americans I've met. I don't need much time at all in es-
tablishing warm friendship with the people Of America. In
fact, I really feel as if I were at home.

The greatest need of the world today is the creation of
a new kind of man. This man will be a product of India and
America, of East and West. There are certain technological
factors which have come into play, and which are bound to
play a greater and greater role in the future, such as the
speed Of communication, the speed of transport, and the
meeting of mind with the mind, and therefore the transmis—
sion of experiences. It's not only a question of a speed
of communication, but communication produces events and
therefore there is a speed of events. Therefore, the human
beings which are needed increasingly in the world are those
who can run with the events and who can master the events
and who can shape these events. This is an important phe-
nomena which education must take into account. That is the
greatest reason why education must change. Because after
all, you want your students to be fit for the world twenty-
five years hence. Unless students are capable of running
with events with that speed, there is a risk of people being
torn apart and a great unhappiness would result from it.

SO this is the ground Of what I feel should be the premise
of the innovations in education; innovations which have
alredy had their beginnings in the ashrams of India.

Now the question is, is there a secret by which the
increasing speed of events can be grasped, can be assimi-
lated, can be controlled by human beings? If human being
is fundamentally incompetent to do it, then we write it Off
and we can say that with the increase in technological
develOpment, mankind is going to be shattered and there is
no future for mankind. In any case, if there is any future
it will only be a tragic future. That is all that we can

produce.

135

Now I'm convinced that such is not going to be the
future of mankind. The reason for it is that there is in
man what we can call the soul. This soul is something that
cna be awakened and which can be allowed to participate in
our outer actions. If this is allowed, what we call events
can rightly be understood in their proper perspective, and
can be controlled, can be created, and so on. This is why
when I came to the works of Sri Aurobindo, I felt so much
at home, because he says the future of education for the
world lies in the discovery Of the soul of the child, not
merely the creative mind, but this still is not the goal
of education. The goal of education should be to enable
the child to discover the soul. It may take twenty, maybe
as high as fifty years, eighty years for anytone to do so,
but the point is that it must be started now. It can be
started now. The whole education process should be so
creative that for each individual this discovery of the
soul can be accelerated. All the different individuals
may come to and discover the soul at different times, be-
cause for each we have provided the best possible conditions
for discovery. This would be the real task of educators:
to help students become more aware of the soul. This is
where the ashram schools of India can really contribute
a great deal, because this is the knowledge which India
prossesses, or at one time did possess, and it can certain-
ly recover very quickly. America did contribute in this
process by providing the technological progress Of which
America is so much capable of. The knowledge of material
development and the knowledge of spiritual development: the
two need to harmonize. And therefore, India needs America,
America needs India. It is out of this that a new process
of education can emerge.

SO I believe that we are at a very important stage in
which the knowledge that India has Of the soul, can be

136

projected, can be released, as it where. And there is the
seeking soul of America which is ready to learn this; ready
to aid this learning of the soul. I believe that if that
can be done then certainly we shall be able to create a new
kind of man. A new kind of man who will understand the
world in a different way, and therefore he will act in a
different way; he will be able to assimilate the shock of
events without any kind of disequalibrium and without
schizophrenia.

Let us further examine this aspect of soul in the in-
dividual as it is understood in our ashram education. Nega-
tively speaking, the soul is not body; it is not life; it
is a growing individuality which has three strands of vibra-
tion by which it can be distinctly understood and known.
There is a fundamental difference between the ego and the
soul. One of the common mistakes that is committed is to
identify soul with ego. The difference between the two is
that ego is often individuality or a sense of individuality.
Soul does not have this sense of self-existence. It has
always a sense of dependence upon its source. It has an
automatic awareness Of its source. The ego does not have
a consciousness of awareness of its source, the Supreme
Divine, or God.

We must find out what are the processes by which the
soul really grows as distinguished from the growth of the
body and the growth of the mind. It is relatively easier
to understand how the body grows, and how the mind grows.
Yet there are also laws by which a soul grows, and if we
know these laws then we can perhaps introduce these laws in
the schools, to Operate in an educational situation. I
don't mean school, necessarily, to mean that which has
walls. By school I mean the learning process. It may be
anywhere and according to me it is everywhere.

So what are these laws by which the soul grows? The
The first law is that in an atmosphere, truth, beauty, and

137

goodness, the soul gets its first nourishment. Truth in
the fundamental sense means the Supreme Divine. In various
degrees this truth expresses itself in human beings as a
search for the truth. Different peOple have different
definitions of the truth, but what is most important is a
sincere quest after whatever one thinks is the truth. This
truth vibrates in the educational atmosphere, if you have a
teacher who is sincerely seeking after the truth. He may
not believe in the Divine, but he may be a true seeker after
truth; this vibration will then enrich the soul. This
similarly holds true Of goodness and beauty. So, I would
say the atmosphere of the school should be so designed that
these three values constantly vibrate. Wherever there is

a child, this atmosphere should be around him. This is

the first prerequisite, as it where.

The second prerequisite is that the child should be
given a great deal of freedom in expressing what he wants
to learn and in finding out the means in which he would
like to learn. Now this freedom is a very undefinable
thing and yet a most precious thing. It is a most dif-
ficult thing to handle, and it requires all the tests of
human psychology to be able to deal with human freedom use-
fully and fruitfully. This is extremely important if you
really want to concentrate upon the education of the soul.
This is what I meant by saying different individuals require
different kinds of help from the teacher, and different
degrees of help. A good teacher is one who gives help to
the child without imposing himself on the child. So you
might say the fundamental task of the teacher is to suggest
but not to impose, is to inspire but not to preach. You
may have a teacher who thinks that a certain thing has to
be done by the child because it will be good for him. Yet
the child does not understand it. Instead of imposing upon
him from outside, he will create such conditions in which
the child automatically begins to look for what the teacher

138

wants him to do. That is exactly the real task of the
teacher.

Thirdly, the soul requires for its development certain
qualities to be developed in the body, life, and the mind.
Increasing development of these qualities in the body, life
and mind, the growth Of the soul is enhanced. For example,
if you develop in the body the quality of flexibility, the
quality of strength, of health, of beauty. If you develop
these qualities, then through these qualities the soul is
touched and awakened. It is not necessary for one to be
athletic, or a gymnast of a very high order, but at least
the body must be healthy, strong, beautiful, graceful,
flexible. These are the qualities through which the soul
may be awakened and nourished.

Similarly, if we can emphasize that an individual
should be capable of making a choice, a deliberate choice,
instead of being guided by desires, then the soul becomes
stronger. Especially if this is coupled with the develop-
ment of concentration in meditation and development of
will power. Also, if you develop in the mind the qualities
of subtlety, complexity, and wideness, and the understanding of
what we may call the essential ideas, then this development
itself is contributing to the development Of the soul.

So independent of what one learns, it may be medicine,
or engineering, or biology, or phiIOSOphy, or whatever it
is, if the child does not develop or if we don't emphasize
the develOpment of subtlety, of wideness, of complexity,
and so on. So this is the third aid in the development of
the soul.

The fourth is a cultivation of the individual, by
which I mean that the individual begins to ask, "What am
I?" He begins to question this seriously, truly, and it
gradually leads him to seek within himself the answer. At
this time he begins to have what you may call the real

 

139

knowledge of the soul. If this knowledge is available to
the child himself, because it is a need in him, he'll begin
to learn about it. He'll not even have to have classes
about it.

I think that something will soon happen to the world
situation which will make people quite conscious of the
characteristics we've just touched upon from our ashram
experience. Then people will see the necessity of it. I
don't think it will happen piecemeal. This is what I don't
think, because as I told you the needs of certain experi-
ments are so deeply rooted in the social conditions of man
that unless in a larger scale people begin to feel, they
wouldn't permit this thing at all, perhaps. So, it's got
to happen on a sufficiently large scale. Until that time
one can certainly speak of model schools, and here and ‘
there they may come about. I foresee these things coming
about by a much larger infiltration of events, happenings,
by which a larger number of peOple in the world become
aware of the necessity of it, and then trying to find a
solution.

People will learn to grow and develop by aspiration,
by surrender, by having devotion. That is our method of
develOpment. Where there is an evolving soul there must be
love, surrender, and devotion. That's why human love,
which tries to seek satisfaction by clutching the outer
manifestations instead of real devotion, admiration and so
on, Often fails. Because what humanhbeings really seek is
a soul experience of love. Therefore, there is a clash and
man is not really satisfied with what is called human love.
So it is important that the atmosphere, the environment of
the school, be vibrating with love. Love that originates
from the Divine, not just the worldly love.

This new kind of man will be the product Of this type
of education. He will first of all be comprehensive. He
will synthesize knowledge on the one hand, with love on the

140

other. He will be action oriented with a great enthusiasm
for service to humanity. When all these four are synthe-
size thoroughly, that would be the definition of the new
man. This is what we are attempting in the ashram. It is
this kind of man that is needed for a new world. The
development of mastery over events of which I spoke, can
come about only by a consciousness and a skill which is
capable of synthesizing knowledge and love and action and
service, all simultaneously. SO it is this which is the
goal of our education. In the soul of mankind there is
all the potential of Christ, Buddha, Mohammed, etc. Man
has within him, supreme knowledge, power of action, and
eternal love. When these are combined together, we have

the new man or the realized man: the superman.

INTERVIEW 4

Darshan Singh
Master, Kirpal Ashram
Delhi

Education here is some sort of a harmonious combination
of all the things which can answer the cry of the hour or
the challenge of the age as we call it. We have to meet
the challenge of the age; you can't ignore it. And to
meet the challenge of the age, we have to adopt some

 

harmonious educational system.

In traditional education one of the greatest boons was
that our teachers used to engraft themselves completely into
us. I have known teachers who took pride if their students
topped the list or got some honor in the education field.
They were never affected by mercenary motives. But now
neither that relationship between the teacher and the
taught is there, nor are we able to get the end results.

The teacher would engraft himself in the student and
the students will have all the respect and all the love for
the teacher. The atmOSphere was very congenial to this
system. Our parents would always tell us "You should re-
spect the teachers," and the teacher would always tell us,
"You respect the parents." For instance, if I ever came
and told my respected father that my teacher had gone wrong
somewhere,and he had awarded me less marks just as a result
of his own omission, I would never get any hearing at the
house. Similarly, I couldn't go to my teacher and say be—
cause my father did not get me an exercise book or some-
thing I had not done the home task. The result was that I
knew that if I started this wonderful game of shuttlecock,

141

142

I'd get into trouble both at home and in the school. SO the
best thing was to respect the parents in their own Sphere
and teachers in their own sphere.

But now this, for the most part, is gone. Now what I
come across is that students think that if the teacher
teaches them, teacher is not doing them any favor; the
teacher is paid for it. Then you know, I've seen some of
the students when their teachers come near, they'll even fl
turn their faces. Who takes the trouble Of raising the
hand and saying good morning or something? Whereas tradi-
tionally when we saw a teacher at a hundred yards, we'd
always run and touch his feet; that difference is there.

The thoughts on one side are always correspondingly

 

reflected in the heart on the other side. The teachers
also, they do not care for their students; they are after
money making. We had no system of tuition, and if any kept
tuition, they would be looked down upon. The teachers
would teach us beyond the Office hours without any extra
remuneration. If one of us played truant, then they'll
find out what is the reason, and they would just send some-
body to find from our parents why we were keeping away

from those extra classes, special classes.

Now you know, teachers think whatever they teach in
the class, that is not going to get them sufficient money,
so they probably think that if the students are a little
weak in one or another area, they'll have more changes of
getting tuition. Tuition these days are fabulously high-
scaled. In our time even if the teacher did take tuition
and gave some extra to the students, the charges were very
reasonable and almost nominal. Now they are gradually be-
coming sky high. I understand that even in India, in
colleges, if a professor teaches to somebody for one hour
daily he charges as many as three hundred to four hundred
Rs. ($40-$50) and sometimes even more.

143

Now you know our educational systems in a nutshell
have been commercialized. It's neither a teacher-student
relationship of heart nor one of the spirit. It's a rela-
tionship of economics, the basic concept of which is that
everybody is selfish in this world. SO this commercializa-
tion of education, this has spelled the doom of the modern
youth and the profession of teaching, which was considered
to be one of the two noblest professions. Because at that I
time they said that the profession of teacher and the pro-
fession of medical doctor, they are the most noble because
the teacher and the doctor were not motivated by any self—

ish or mercenary purposes, but were symbols of selfless

 

service. Now unfortunately that spirit is gone.

I tell you that the main difference so far as the
education of the children is concerned int:he East and the
West. In the East, you know, we still have the family
system and education starts there. The parents always try
to become an example for their children. And, it's a very
common feature in India that each one of us at a particular
age in our life, we start feeling, not only feeling, prac-
ticing, because our basic concept is that an age comes when
you start living for others and stop living for yourself.
So at home parents try to be a symbol of love and a symbol
of good conduct, but in the West, you know, what I find
that there are very few lucky families which have a smooth
sailing. In particular there are many children both here
and in the West that are so devoid of the feeling of love.
This is God's blessing of love. I found that if they are
able to get even a ray of love out of somebody then they
are all out for it. Although in some cases, my own exper-
ience is that those that have never experienced love for
the parents, love of the teachers, the first reaction of
somebody loving them will be that they just try to shrug
their shoulders and try to keep themselves immune. Because

144

they think that love is shown to them just to dupe them,

to deceive them, or to take something good out of them and
then leave them in the lurch. But, if this love continues
for some time and they are convinced that this is something
they have not tasted before, then they jump at it and then
they imbibe this godly gift with such great speed that some-
times we stand wonderstruck. SO, children are taught with
love, particularly those who have been neglected, who have
been the victims of circumstances, who have been the victim
of selfish environments and selfish people around them, if
they get real love, even for a short time, then it produces
tremendous results. Then they'll be stuck to you; they'll
try to imbibe this feeling and then they are quite capable
of molding their life in the desired pattern. Because if
they get a boon which they couldn't even imagine, just see
the strength with which they imbibe it. They imbibe all
the zeal and passion, and then this zeal and passion gives
them a lot of moral strength, a lot of their own discipline,
coupled with the love they get from somebody, they are able
to overcome their own weaknesses, their own vices, and they
start leading a virtuous life.

I've not seen any cases so far in my life, however bad,
that were not transformed by the magic, wonderful touch of
real love. They had a complete metamorphosis. I have seen
that in some cases, they have become better and more vir-
tuous beings than many others. So this treatment of love,
it never fails, provided this love is from our heart, pro—
vided this love is not only a show, not a camouflage, pro-
vided we do not put on any garb Of hypocrisy. If it ema-
nates from our heart, then it is bound to affect the person
on whom it is bestowed. Any my own experience in life have
been very hopeful. I'm sure that this love, this treatment
of love, when given in the proper perspective and emanates
from the heart which is full of love of God, full of

145

reverence of God, full of reverence for the human life,
then it is bound to have its effect. The effect is one of
transformation.

The basic characteristic of our education is love.
Love knows to give, give and give, as our Beloved Master
repeated often times. Love never knows to take. SO either
education can be a profession or it can be a system of love.
When the teacher thinks only in terms of taking some money,
he is outside the bonds of love. It's of course all right
to maintain yourself. This is what our Beloved Master told
us; yet he did not even expect a single penny.

In the traditional Indian system, each one of the stu-
dents took a little thing for the guru, and it is still pre-
valent whenever you go to your teacher or to a guru, you
always take something as a humble offering of your love. I
mean it's customary in India; you never to go an Indian
teacher or an Indian guru without an Offering of flowers
or fruit or something. It is said that this is to insure
that the teacher or guru has his primary needs filled up.
SO when the students go with a little offering, that is
sufficient for the guru because he doesn't have any wants.
This system contains such a custom so that the guru is
quite independent; his needs are fulfilled so that he can
be his own man.

So love knows to give, give and give, not to take.
Wherever the teacher starts in terms Of tuition, there the
whole purpose falls down to the earth. They would go out
of the way; they'd call the students at their place, they'd
hold extra classes in school. If somebody from among the
students eventually teaches in the university, the teacher
takes pride in it, and that is more than a reward. They
are interested in the welfare of the students. Now it has
become a profession for many. The very idea of a profes—

sion, as the idea of formal institutions, lacks the

146

personal touch. Teaching should be constituted as a special
category of man; and that category of man should be those of
selfless nature.

Teachers must be embodiment of love. The guru must be
the embodiment of love. They have to radiate this love to
their students. This love might take any form because love
is quite capable of taking any subtle form. Nowadays we
have this plastic that you can mold into anything. Love is
much more flexible that this. You can mold it in any form
you like. You can mold love into the field of education,
making it sublime, something having that special tinge of
Godliness and human element in it. Love is such a flexible
thing; you can mold it into any shape. Love, when molded
into education, becomes the teacher. This is my own inter-
pretation of it.

Love, God, Master and teachers, they're all unlimited.
They don't know any bounds. So, men of our institutions
shouldn't have any limitations. They should be open to the
world at large. In these schools, each child going out of
them Should be a messenger of goodwill, of humanism.

In the orchard of life, the teachers are loving gard-
eners. They bring out basic inherent qualities, which are
still dormant, these sprout forth in the form of buds. So
that in the later life those buds can blossom forth into
blooming flowers emitting fragrance to the humanity at
large. Teachers, Masters, they have one common element and
that is love, and the function of both in this category of
noble benefactors of humanity wherever they go. They are
the messengers of goodwill and Godliness.

Education today is incomplete because our whole educa-
tional system has been laid down by people who are them-
selves incomplete. It has been planned by intellectuals.
It has not been planned by Saints. Education these days
is planned to develop the intellect. If the system of edu-
cation had been planned by Saints or realized persons as it

147

was in former times, education would not only embrace
studies to develop the mind, but it would expand the con-
sciousness of the individual scholar; it would make him a-
ware that the mind and intellect function only because of
the soul. The essence of the soul is consciousness. If
we develop that consciousness, we also develop the mind.
The mind cannot function properly without this conscious-
ness, yet it is hardly understood by the majority of peo-
ple, let alone the educationalists.

The traditional education system is probably better
than any other because it is based On ethics and Spiritu-
ality. Of course, along with ethics and spirituality, the
arts, sciences, and other subjects are taught. But since
the background, the foundation, is build on ethics, the
edifice which grows out of it has the basic principles of
spirituality embedded in it. So the traditional system is
much better. Now as we become more and more materialistic,
the ape in man is getting the better of the angel in him.

Modern science and economics teach us that man is
basically selfish. Do any of the scriptures teach us that
we are selfish? I have never come across that in any
scripture, and I have read almost all of them. The scrip-
tures tell us that man, or rather the soul in man, is of
the same essence as that of God. That essence is love.
Love is the Opposite to selfishness. We all have that same
essence within us, but if we are not taught this, if our
consciousness is not expanded to see this, then selfishness
comes in. That love which unites all souls is covered with
the veil of forgetfulness, that's all. Selfishness takes
over only when love is forgotten.

You are a student of philosophy so you should know
that there are two schools of thought: one school says that
man is intrinsically good, the other says he is intrinsi-
cally bad. I belong to the first school because that is

148

the school propounded by the Masters. The second school is
the creation of worldly peOple; it is the school to which
businessmen, politicians and intellectuals belong. There
is nothing wrong with business, or politics, or intellec-
tual pursuits if they have their roots in ethics. So to
get the best out of man, there should be a blending of
studies which involves the mind with those which incorpor-
ate morality. Ethics and spirituality cannot be ignored.
If they are, we become one-sided, half-developed, as is the
case nearly everywhere these days. When this happens, we
lose sight of the most importatn aspect of human life.

Spirituality cannot be taught from books; it comes
about by an inner awakening. It is a very high thing. But
ethics can be taught to everyone. If we learn our ethics
we at least become true men. Our Beloved Master taught us
the religion of man. He was the pioneer in advocating
that spirituality should be taught as a science in these
modern times. He said that we are all united by having
been born into the brotherhood of man, with God as the
Father of all. Whether we have been born in the East or
West, or in one social religion or another, we should all
practice the religion of man. This is the only solution to
the intolerance and hatred that has overtaken man in this
strife-stricken, bigoted world. If we all follow this
simple religion of man, which is nothing but love and
tolerance for all, strife vanishes into nothingness, big-
otry hides its face, and intolerance is outlawed. We
would then really see each other as brothers and sisters
of the same Father; the children of God. With this new
awareness, this expanded consciousness, there would be
love and harmony between us all.

So that is what is needed; we are just to become aware
of this basic underlying unity. This is where true educa-
tion begins. So much stress is laid these days on speci-

alization in studies. But the definition of a specialist

149

is one who knows more and more about less and less. We
must learn to SXpand our consciousness, for that will
automatically allow us to see our reflection in our fel-
low beings. We will then have only love for each other.
We will see the Light of God in each other. We will
radiate peace and goodwill to each other. We will become
true specialists; specialists in the religion of man.

If we were all to be taught this, would there be any
more selfishness, or hatred, or intolerance? If we come
to the right understanding that we are all bona fide mem-
bers Of the same family, then there would be no room for
conflict. And if we are fortunate enough to come under the
protective wings of a God-realized soul, then through his
grace, the dormant awareness of this unity would not only
be awakened but we would come to see the light of God
shining through every living creature. We would experience
that unity.

Sant Kirpal Singh has taught us the religion of man,
and that is the religion which should be the basis of our
education. Nothing could be simpler. Adopting the reli-
gion of man would not require our changing from the social
religion into which we have been born. We would become
better members of that formation. We would be at the
service of all. The founders of all religion have taught
that.

But before we can be of real service to humanity at
large, we must become perfect men, or as our Beloved Master
said, integrated men. To be an integrated man, there must
be harmonious blending of the spiritual, ethical, and in-
tellectual awareness in man. This is the key to a complete
education.

Whoever lives an ethical life, a life of purity and
love for all living things, is at least firmly treading
the path of the religion Of man. Ethics must be there. It
is the first stage of the spiritual journey. Living a moral

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life is not the exclusive right of a Saint, a Mystic, or a
Sufi. There are no laws saying that an intellectual or an
artist cannot live a moral life. Are there any laws saying
that businessmen or politicians cannot love and serve their
fellow men without charging a fee for it? Ethical living
cannot be divorced from mundane life. Ethical living trans-
forms mundane life into a life of inner peace and content-
metn. It enriches and transforms mundane life; it lifts it
into the first stage of the spiritual life.

How many times did our Master tell us that an ethical
life is a steppingstone to spirituality? If we have that,
plus some intellectual attainments, so much the better;
we have started the spiritual journey. Of course, if we
wish to progress on the Path, to cross into the second
stage, or the third stage, or the fourth stage where the
real spiritual work begins, then we must seek the help of
an awakened soul who has crossed those stages and is also
competent to help others cross them. That knowledge can
only be imparted by a Master Saint who gives us an insight
into the inner education.

But for living a contented mundane life, ethics can-
not be overlooked. Ethics precede spirituality. If we
live a life of sadachar, righteous living, we automatically
enter adhyatmic jivan, the Spiritual life. So if we learn
to live the religion of man, if we practice the religion of
man, we become integrated men. That is the first qualifi-
cation by which we can enter the next stage, the spiritual
life.

When I was recently touring the Indian Satsang Centers,
we went to Kanpur. As I arrived at the hall which held a
huge gathering, I was told that the subject for the Satsang
would be on the unity of man. I started my talk by saying,
"My dear brothers and sisters, I am addressing you in this
manner by which a speaker addresses an audience, but I am
addressing you all as my brothers and sisters because I

151

see the Light of God shining in each one of you. It is
because I see the unity Of man's relationship binding us
all together that I address you as brothers and sisters."

This is what our Beloved Master has taught us. But
to know something is one thing, and to practice it is an-
other. SO let us start with learning to live our daily
lvies with love for everyone with whom we come in contact,
to have patience, tolerance, and goodwill. All religions
have encouraged this. If we live by these simple rules,
we will pass our final examination with honors. What is
that examination? What is the reward? The examination is
in selflessness. The reward, humility, which allows us to
enter the Court of the Lord.

Anyone who progresses on the path of the religion of
man passes on the Path of pure spirituality, which is the
science of all sciences, which has been neglected by our
professors and teachers simple because they have not had a
practical experience of it. Spirituality is the science
of the soul. And although it can be explained in books,
it can never be acquired through any amount of reading or
study. A realized soul has his own way of looking at
things. He does not follow the conventional rules when he
teaches. He is usually unconventional. That is why he
will never be found on the staff of any university. There
may be chairs for the study of comparative religions, but
there are none for self—realization, the science of the
soul.

But anyway, let us be content with becoming integrated
men first, to follow the basic principles of the religion
Of man which can be practiced by anyone at any time once
he has understood the precepts: love for all, service to
all. This will go a long way to develop a higher con-
sciousness and insure a fuller education. If we wish to
progress further, and that burning desire for self-realiza-

tion is there, God himself, will draw us to the human pole

152

where that living Light and Life is pouring out the real
treasures of the inner knowledge. That is the way our
education becomes complete, in the fullest sense.

One other thing I can tell you is that spirituality
is very simple. It can be expressed in a few words. If
it cannot be expressed in a few words, then it is not
spirituality, it is something else. God is love. Love is
purity. Purity is simplicity. So anything connected with
real religion will be an expression of love, purity, and
simplicity. When hearts are full, words are few. Things
of the spirit have to be expressed in few words. Brevity
is the woul of wit, but it is also the soul of spirituality.

Simplicity and brevity are the primary factors of
spirituality. There cannot be anything complicated about
spirituality. It is only those who have made it complicated.
They neither understand it themselves, nor do they allow
others to understand it. They are the peOple who make
spirituality verbose. The more they explain, the more com-
plicated it becomes. They weave labyrinth after labyrinth
of theories, dogmas and methods SO that the seeker gets
completely lost. He becomes so entangled that he doesn't
even dare ask how to get out.

A man who has had some spiritual enlightenment him-
self, who has been given a glimpse of the inner reality,
explains the hidden mystery of life in a straightforward
manner. Our Master used to say that spirituality is as
easy and as logical as two and two makes four. A man of
right understanding and practical knowledge will not tell
you that if you add three to two and then take away one it
comes to four. Or if you have two to the power of three
and then divide it by two you get four. He will not give
such complicated formulas. He will tell you two and two
make four. It is the gift of the two great Masters that

they have presented spirituality in such a simple manner.

153

It is now intelligible to the illiterate, to those who
cannot even count up to ten. Even they understand the
theory and experience the reality. It is a reality to them
although they never went to any school.

The Beloved Master also Offered the same reality to
intellectuals. But to them, he made it intelligible by
explaining it in terms of the atom, the movement of the
atom, the light in the atom, the sound in the atom. This
is part of a Master's beauty; he can explain anything in
the most intellectual manner, and simultaneously, he can
say the same thing so that a peasant can understand.
Spirituality, meditation, these are not difficult you see.
So those who wish for a complete education should develop

both intellectually and spiritually.

INTERVIEW 5

Bhadra Sena
Editor Emeritus
Sat Sandesh

 

We usually have nothing, because of the godless educa-
tion that we get. Emphasis in upon secular education. But
they do not know that there can be no education without the
spiritual aspect. Religious education lays more emphasis
upon morals, ethics, upon good qualities. But these things
by themselves will not withstand the test. In the case of
crises, man is bound to fall and to fall miserably. When
the crises come, these cannot hold us up, unless there is
the support Of spirituality behind them. Unless the spirit
is strong, morals cannot stand.

Once I went to Bombay and the public schools. I in-
quired from an Official what kind of schools. He said,
"Secular education." "What do you mean by secular educa-
tion?" I asked. "Do you teach the spirit?" He said, ”No."
What is the good of this education at all? You are bringing
up children from their roots into an open field, subject to
all sorts of influences, and distractions, radio, tele-
vision, cinema, and all. These distract the mind and the
mind is already so distracted that we cannot concentrate.
We are wandering into the wilderness.

Education means love; it means going out and bringing
the hidden treasures of man to his consciousness. But does
education in general succeed in bringing them into con-
sciousness at all? They're headed into the unconscious re-
gion more and more, and that is the greatest drawback in

modern system of education.

154

155

Parents have no time to give lessons of the spirit to
our children and the teachers have no time, and our govern-
ment has no time in the name of democracy, in the name of
secularism. We are being isolated more and more from the
real self within. The more we are cut off from our inner
self, the more we drift in the sea of life.

Impressions start at a very early age. Education
starts in the womb of the mother. What do we get outside?
We get a smattering of knowledge here and there; we get
information, but we lack wisdom. Wisdom is something that
transcends both information and knowledge, which are the
order of the mundane.

We are essentially spirit, not this little body that
we are carrying, or the mind that is in it. The saying is
to have a sound mind and a sound body. I say you cannot
have a sound mind and a sound body unless you have a sound
spirit. Unless the spirit is strong, body and mind will
weaken. Yet, it has been forgotten. We have become identi-
fied with the mind and body outside. This is what tradi-
tional education confronts. We are.the keepers Of the
house, not the house itself. We have to leave these houses
one day. The body is our first companion when we enter
this world, but it must be left when we go home. Impres-
sions that we carry with us, they go along with us after
that.

It is our desires that being us back again and again
back into this life. When the body dies, if the soul is
mind ridden, not free from the mind, we must come back.
Here the mind is being controlled by the senses and the
senses are being controlled by the sense objects, and we
are wandering in a field of desires. The aim of this edu-
cation if to control the mind so that the soul which is in
harmony with creation may properly guide our every action.

This doesn't mean that we should not learn mundane

things; we must. But we should devote time to the education

156

Of the spirit as well. This is the real man in us. This
man has been starved. All three things must go together,
body, mind, and spirit.

We have advanced materially very much; we have ad-
vanced in science and technology in so many ways, but we
are badly poor in the science of soul. That is the cause
of all our problems. We are making peace appeals all over
the world. Mr. Carter is making peace appeals, but at the
same time they adopt atomic weapons for peace. Neutron
and nitrOgen weapons, this and that, our ends and means are
not in harmony. We do wish peace, but we make so much of
war. How can we make peace; peace must spring from the
heart. If within our heart there is war, how can there
be peace outside? Now we harbor hatred; we harbor distrust
of our neighbors, of our friends, we have no harmony be-
tween the head, the tongue and the heart.

Education has not taught us to be true to ourselves.
"Be true to thy ownself, then it must follow as night the
day, thou can't be false to any man." This is what
Shakespeare said, "Be true to thy ownself." If I am true
to myself, my real inner or higher self, which is the soul,
I must see my ownself in you and in everybody, because we
are of the same essence. There is no such thing as dis-
tance.

The ashram schools of India teach that we Should think
rightly, engage in right occupation, take righteous food,
so that there would be an improvement in body, mind, and
spirit. These students can be an example; others will fol-
low. If you go about preaching these things to others,
they will not listen. Education involves setting examples.

There is an incident in the life of Mahatma Gandhi.

A woman took her child to him and said that the child was
taking too much sugar: "Kindly tell him not to take it."

He said to bring him after ten days. After ten days she

157

brought the child to Gandhi and he said, "My son, do not
take sugar." The mother said that if you have only this
to say then you could have told him the same ten days ago.
What did he reply? He said, "Mother, at that time I too
was taking sugar; my words would have been empty. For ten
days I have resisted and now the advice will have a chance."
There is also the story of Rama Krishna. This one man was
very fond Of Rama Krishna and would do anything he asked.
He was also very fond of wine. He would carry a bottle

of wine in his buggy. He would drink and then enter his
cottage so that he would not feel any troubles while drunk.
One time Rama Krishna kept him for the longest time and he
was feeling restless without wine, without a drink. Rama
Krishna knew it, of course, and asked the man to go and
fetch the bottle from the buggy. When he got it, Rama
Krishna poured a glass for him and said, "Take it now in
my presence." That was the last he took of it; he gave it
up. That is how he affected him through his radiation.

We are all one at the level of man, at the level of
soul and at the level of God. We are the children of one
God. I say the animals, the reptiles, the plants, they are
also Of this family of God. They are the younger members
Of the family. So, in this education there is the recogni-
tion of the unity of all creation. It is the initial step.
We are of course all men, we are brothers and sisters of
God, we all belong to one family of God, call it one fami-
ly of man, but the whole Of creation are His children. I
believe this so much so that I would not even pluck a flow-
er. When Manav Kendra was being built they would dig
foundations and serpents would come out. Master Kirpal pre-
vented the workers from killing them. He said if you
destroy their homes, you are killing them; provide them with
other homes; we have no right to kill them. They they
would put them outside beyond the boundary wall to find
another home. There is a tree where the Master's house
now stands at the ashram; he never allowed it to be cut;

158

he made a hole in the roof and allowed it to grow on. All
life is one. Life is viewed the same in the plant, in the
animal, the same life principle works. So when we teach
the children in the school, we teach the academics stress—
ing the unity of all creation.

TOO many teachers talk without practicing. This is
why they are not effective. We can talk of God, we hear
of God, we read of God, but we do not practice God. We
intellectualize all these things, but unless we practice
it in our own lives there can be no headway. It is not the
practice of our education that we should go about convincing
others. First convince yourself, and then others will un—
derstand you better by your conduct. Set a good example;
an example is better than precept. We may go on sermon-
izing, but it will have no effect. An ounce of practice is
better than a ton of theory, Master Kirpal always used to
say. Man reform theyself; do not reform others. We must
reform ourselves.

Spirituality is the science of the soul; it is as
scientific as any other science. It has verifiable results.
It is a certain science and a sure science. I do not call
it just a philosophy. Baba Sawan Singh and Kirpal Singh
have taught it this way in this scientific age.

The end results of our education is to serve others.
You cannot serve others unless you are able to first serve
yourself. First, you must know that you are a spirit, and
know how to serve that Spirit; give full attention to the
spirit, make it sound. By serving yourself, I do not mean
economic service, I do not mean wealth-~find your spirit,
your inner self, and serve it. Give it food and make it
whole, then that spirit will guide you properly; the guid—
ance will come from within.

Understand first the basic principles of life; who

you are, what you are, what are your connections with God,

159

from whom do you draw your inspiration? Ethical life is
a steppingstone to spirituality; it is good to be ethical.
Without ethics you cannot keep speaking to ethics alone;
ethics and spirituality must go side by side. You cannot
divorce one from the other. The moment you divorce the
two, peOple would take to the easy path; they would take
to ethics and avoid spirituality. Spirit, you are a
spirit, you are not this mind, body, or pranas. You are
something different from them. The spirit in you is con-
trolling them, when you are free from the senses. We are
used to being their slave instead of their master. What
is your relationship with the creation that God has cre-
ated? I am as much a part of the creation as anything
else. I'm not different than the creation. The whole
thing begins within us first.

Yoga is to develop the soul so it may go up. It is my
attention that makes a thing beautiful, nothing else. What
we see is our shadow. What we really are we do not know.
SO spirituality is the process by which we begin to under-
stand ourselves, our soul, and that we are not of this
world.

Master power is not apart from us. When I am doing
Master's work, I feel that he is here with me. Love is
nothing but the attribute of the soul. Love is an outward
expression of the soul. When God created us, he wanted to
be many; I am one, I want to be many. He first loved us,
our love is reciprocal. But we do not give love to him;
only for the things that he gives us. We want to have
good things, but we forget the giver. Children must learn
what is love and how to love each other. Baba Sawan Singh
was asked to give an address. He was very old at that time,
close to eighty. He rose up with a stick in his hand and
he said, "Children, love one another. I have nothing more
to teach than this love." Children should learn not to
hurt anything, respect and non-violence toward all creation.

160

This is an expression of love. What you cannot create, you
have no right to destroy. That was the first lession I got
from my father.

Hence, if you are spiritually strong, you can be strong
intellectually, morally, physically, and in every way.
Without spiritual background, little can be gained. We try
to make this beginning with school children at an earlier
stage. Adults have already developed on the wrong lines:
it is very difficult to guide them. SO these are the basic

ideas of our education.

INTERVIEW 6

Dr. Krishore Gandhi
Professor of Education
Delhi University

Please allow me to get into the conceptive framework
of the similarities and dissimilarities between Sri Auro-
bindo's theory of education and modern educational think-
ing. Historically speaking, way back to 1928, Tagore
visited Sri Aurobindo at Pondicherry. He was eagerly look-
ing forward to it; he had heard so much about Sri Aurobin-
do. He was able to visit him while he was on his way to
Japan. After the visit he wrote, "Writing is not a sim-
ple process; substantial writing is emotion relfected in
tranquility." So Tagore was in mental silence for a good
deal of time and after emotion reflected in tranquility, he
composed a line of poetry. It ended with, "India will
speak to the world."

Tagore, Swami Vivekananda, Sri Aurobindo and other
thinkers, they projected the traditional theory of education.
You cannot give a definite social order whether it is a
social level, or political level, or economic level, with-
out giving a theory of education. Because it is a means
for proceeding further.

Inputs in education include the children, finances, and
the educational curricula, and outputs include teaching,
community and the structured human being. If the inputs
are bad, the Outputs are bound to be bad. Now, for exam-
ple, the generally existing educational curricula is
heavily dominated by intellectual functioning. But you
see, here we have an exception. When you think Of human—
ities, social science, natural sciences, or physical sci-
ences in regular education, all these generally tend toward

161

162

human and social engineering. Pride doesn't go beyond the
libido. It ends with libidian pleasures. The individual
is viewed as only made of matter, no soul, no spirit, no-
thing of the sort. If I have to isolate Sri Aurobindo and
the traditional Indian theory of education and in particu-
lar, the education's characteristics, they will be based
on four principles.

One is evolutionary; it is the evolutionary growth of
the human individual that is the most important. The first
concept naturally will be, how to produce holy, healthy,
and happy individuals. It means that the child should be
beautiful at the same time that it should go together. The
second characteristic is that it is environmental. I think
this won't call for elaboration, because you know environ-
mental. Third, traditional theory doesn't reject science
and technology, so I'll say electronics. Electronics will
to a great extent help in the socialization of our spiritu-
al consciousness. Fourth, is that it is planetary. Plane-
tary doesn't mean some kind of conformity, but a kind of
educational curricula which can lead toward planetary con-
sciousness. It takes into consideration the variation of
cultural, yet cultural variation does not in any way effect
it, because a basic unity exists in all creation.

So these are some of the concepts which I have given.
I don't want to go beyond that. Instead, let us focus on
the imbalances in our regular educational systems to under-
stand better the traditional theory. These imbalances can't
be corrected by you and me, because of the major decision
makers in control. At the same time we are not to abandon
our quest for radical revision of educational goals and
priorities if we are to see a new human race.

How to translate this into action? Unity of thought
is very rare; unity that is, with idea and action. This is
precisely what we generally lack, and that explains the

fragmentation of the individual's personality. Now in our

163

education we say that the true source of knowledge, the
true way of learning, is through mental silence. A silence
that is wide awake, drawn toward the true consciousness and
the capacity to receive that comes from it. Education is
not imposing an idea on you, but facilitating you in the
process Of discovering yourself--the self that lies within
you. The objective is how you can best be helped to actu-
alize your maximum potentiality. This is all education can
do. This is the main goal of education.

There is too much conceptualizing. It is not only
at the conceptual level that you are to learn, this is not
the right kind of education. It may be easy to become a
chemist and obtain a lot of information and informative
facts. But there is a great difference between wisdom and
facts. Information facts are not the true education.

So what is the true education? For example, there was
a lady; she was a westerner. Her explanation will help make
the distinction between our system of education and the
system as it exists in the world, including India. This
lady was a health Officer in London. She was exposed to
Sri Aurobindo's teachings by a disciple who went to London
and gave a lecture. She was impressed. She too was lectur-
ing somewhere and she explained the difference between the
system which is prevailing in the ashram and the system of
education which is in existence in highly developed coun-
tries of the world. Her revealing answer was that we have
only half a system of education, because it does nothing
to develop qualities of the other half, the inner half,
which we can speak of as the soul.

The very basis of education is the soul. Now I think
she has made a beautiful distinction between the system of
education as it exists all over the world including our
country and the system of education which exists in the
ashram. She draws the distinction that the basis of edu-

cation is the soul. The education that is prevalent, which

164

is in existence in the developed countries, the element of
soul is missing. Such education generally lacks sensitivity.
It is not responsive towards human beings; it doesn't have

a fellow feeling.

I think Forrester has said it beautifully. In Passage
To India, which is a classic book, he wrote in 1924 (he
came to India in 1921); he said that our public schools are
training our minds, but they are not training our hearts.
Without heart man is incomplete. There should be a combi-
nation of intuition and intellect and unless the integra-
tion is there, many is incomplete. Man will never be sen-
sitive and responsive to the suffering of other individuals.
I think he was right. Indians were treated poorly at the
time; that explained the reasons for his agony. These peo-
ple were trained in British public schools, who were here
as our administrators, and they were not treating Indian
students properly. All kinds of beating and callousness
was there. So that precisely exemplifies the type of edu—
cation in the public schools which was prevalent in England
and then transplanted here.

When I left the ashram, I carried with me the idea
that I would devote my time to the spreading of these new
ideas to the West. The idea of a complete educational syn-
thesis appreared to be a very fascinating subject to be put
before the world. And I had taken with me a number of
slides Of the growing ashram at Pondicherry. A circular
was sent out to many teachers; I would give a talk on ash-
ram education. The question was raised whether I should
address the young school students as well as teachers. I
wanted to say no, but I said yes. Now a problem arose, in
what way was I to convey such a high idea to five to ten
year olds, and light in them sparks of spiritual awakening.
Days passed and I couldn't make up my mind. But there is
not to be any worry, I thought to myself; one must be calm
and quiet. This was my prayer, that I could surrender.
When you surrender, then calmness comes. That is the real

165

awakening of your consciousness. Two days were left, then
I went to the market and passed a party shop. There I
bought a big children's balloon and painted it gold. How
to make a start; how to introduce the idea to the teach-
ers and one hundred and fifty young ones who were talking,
laughing, jumping and all excited? How to put the project
before them so it would captivate their minds?

The head of the school wished me to speak on Aurobin-
do. In a flash the thought occurred to me. "DO you know
what I'm going to Speak about?" I began. "India!" someone
said. "India is a big subject; I shall talk to you about a
place there called Aurobille. But before coming to that I
should tell you a story. A hundred years ago, there was a
boy whose father wanted to give him a punaEnglish education
and wanted him to be a government officer, so he could end
up as a governor or vice president of the country. I think
that you understood that it was Sri Aurobindo. When he
grew up he took a change and spent his life helping making
our futures brighter. There is, my children, something
beautiful in everyone. The reason we are not able to lead
a beautiful life is because many things keep us worried or
excited. If we get into the habit of being peaceful, we can
find beauty in all things. SO that is why it is said that
mental silence is essential; integrate in yourself the
habit of mental silence.

"Now I should tell you about the girl who was born six
years later in France. She, too, nourished the same ideals.
Four years after the arrival of Sri Aurobindo in Pondicherry,
she also came to Pondicherry; this is the Mother." All
eyes were fastened. Every child became attentive. I cast
a glance all around the stage. "Listen, we are going to
make an experiment. We hope to discover the beauty within
us. Look at this golden ball. Concentrate on it. Close
your eyes; imagine that the ball is going inside you. This
golden ball is growing bigger and bigger. Expanding and

166

expanding;it is growing bigger than London, bigger than
England. All beautiful things are coming within it. All
flowers, trees, hills, mountains, animals, birds, all that
is beautiful has a place in it." The experiment was so
fascinating that even the little ones sat motionless. Then
I asked them to concentrate on the reverse process. "Think
that the ball was contracting, becoming small." There are
two ways; first you say look the ball is getting bigger and
bigger, then ask them to concentrate and take the ball
within. The power of concentration is so fascinating and
so captivating that the children eagerly start on it.

Think that the ball is contracting, becoming small. It
became as big as England, then it became so small that it
could enter into you. Along with it comes all that is
beautiful and it goes into you. The children Opened their
eyes. It seemed that they had found something worth having.
One of the children exclaimed, "It really happened!" Now
you have a way to collect light and beauty and bring it all
back within you. This is how you create mental silence.
When we get up in the morning, we can concentrate on that
mental silence. A few minutes in the morning, a few min-
utes before sleep at night, we can try it.

Something of the children had come into me and some-
think of me had passed into them. There was a fusion of
two identities, teacher and student, speaker and listener.
SO what I am driving at is that traditional education will
speak to the world. Man can transcend his present diverse
nature; indeed, he must transcend it if he is to survive
on this planet. He must look to new ways of learning that
will aid in the transformation of the whole man. Educa-
tion must focus on such a transformation of man. It will
lead humanity to a new integration and synthesis in plane-
tary affairs. It will help man to explain and resolve

many of life's mysteries. It will help the individual man

167

to tOp his inner wellspring of creative imagination and
Spiritual consciousness. Man will become more closely
knit with the central realities of human and cosmic life.
This integration is only possible when we start to remake
ourselves. Then the world will follow. The development
of self-knowledge is the first step education must take.

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