Printable version
Related Pages
Font Size    

Foundations for Education

by Swami Krishnananda

Education is the process of the gradual and systematic summoning of the tendency in the human being to the realisation of perfection. As the concept of perfection is unclear in the initial stages, the approach to the mind of the public, in this direction, has to be initiated with immense patience and care. When we deal with persons, we are really concerned with minds, and hence all successful approach in life is psychological.

We have, first of all, to place ourselves in a position where we can appreciate sympathetic thoughts and feelings of people. For this purpose, we may classify society into three categories: (1) the student, who includes the child and the adolescent; (2) the man of the world or the active in society, including the youth and the middle-aged man; (3) the retired person, including all those who do not lead an active life but are in the evening of their age. Social regeneration has to keep in view all these stages of life and provide for their respective inner demands.

For the present we may confine ourselves to the minds of the budding generation, viz. the student population, for we have to begin the work of reformation and the regeneration of society at the stage of the student, when the mind is flexible and amenable to the educational process. Here we have to start from the standpoint of the taught and not merely of the teacher. Education is not a process of merely emptying out the mind of the teacher by pouring its knowledge into the minds of students, but a feeling of their needs and supplying them with the proper thing, at the proper time, in the proper manner. A teacher, thus, has to be a good psychologist and should not regard teaching as a kind of business with the students. The teacher should have the capacity to make himself liked by the minds which need teaching. This pleasant process of the imparting of knowledge is education.

In these days, neither the students nor the teachers are happy with the educational process, because it has been forgotten by the authorities concerned that education has to be physical, intellectual, emotional, moral, active and spiritual, all at once, in a way beautifully fitted to the conditions in which one is placed. The technique of education should take into consideration the average of the intelligence-quotient, health, social conditions, etc. of the students. It should also concentrate itself on methods for bringing about and effecting (1) the development of personality, (2) an adequate knowledge of the world, (3) an adjustment of self with society, and (4) a realisation of the permanent values of life.

By development of personality what is meant is the wholesome building up of the individual, not only with reference to the internal states of body, mind and intellect, but also in relation to the external world reaching up to the individual through the different levels of society. In this sense, true education is both a diving inward and a spreading outward. Knowledge of the world is not merely a collection of facts or gathering information regarding the contents of the physical world but forms a kind of insight into its inner workings as well, at least in so far as one's inner and outer life is inextricably wound up with them. With this knowledge it becomes easy for one to discover the art of adjusting oneself with society. This adjustment is not possible in any appreciable degree for one who has not acquired some amount of knowledge of the spiritual implications of the structure of human society. The aim of the education of the individual in society is the realisation of life's values, personal, social, civic and even universal; all mutually related and determined by a common goal to which these are directed.

Above all, we cannot start teaching students without our understanding the purpose of education. Many a Hindu, for example, has allowed himself or herself to be proselytised for different reasons. One such reason consists in the prospects of economic upliftment and raising of social status which the converters promise to these poor souls who have been unfortunately relegated to the unwanted section of Hindu society, by somehow depriving them of the facilities to improve themselves economically. The second reason is the baneful practice of untouchability and pollution by touch, which certain orthodox groups cultivated for a long time and which has not completely died out even today. Now the question arises: Why should have these things happened? Why should there be suppression and untouchability etc. in human circles? The answer is: lack of proper education.

But what is proper education? Bearing in mind the essentials of the process enumerated above, it should be added that though education should be an immensely practicable affair, we should not think that the practicability of a thing consists in what is called 'succeeding' in life in any political sense of the term, because one may manoeuvre to succeed for some time, as one does in business, for instance, but be extremely unhappy within, in spite of the so-called 'practical' success. This happens because here we have only a soulless practicality of affairs, bereft of the sap of life which sustains it. Though, when we occupy a house, we are not always conscious of its foundation, nor is the foundation visible to the eyes, it goes without saying that the whole edifice stands on the foundation. Likewise, human success in life may look beautiful like a decorated and furnished building, but it cannot stand if it is not firmly fixed on a strong base. Our purpose here would be to have some idea as to w hat could this foundation of life's education be.

Education is for living life and not to suffer it. It is a wrong concept of the basis of life that has led to the defective structure of the present educational system. It is not necessary that religion in the orthodox sense or Dharma as the conservatives understand it should be proclaimed in the schools. The right type of education should have a very broad outlook and exceed the limits of parochial religions or the cult of any class of society and should be free from the prejudices of caste, creed and colour. The present-day system of education is thoroughly unsatisfactory, for, while it rejects all religion in the name of secularism, it rejects also the essentials of human aspiration and makes education a dead mechanism which has to be operated by a living being from outside. Education is not a machine to be driven by an external impulse but constitutes a vital process which has life in it and grows of its own accord when soul is poured into it. The bread-earning education has to become a life-earning education, for the latter, in addition to supplying bread, shall also supply man with a soul to live by.

The erroneous construction of the educational basis is, then, grounded on a mistaken concept of life's values. The world we live in is believed to be a solid mass of matter. Even our own bodies are seen to be parts of the physical Nature governed by mechanistic laws, which alone appears to be all that is real. It has become a commonplace today, especially in the universe of science, that life is strictly determined by the law of causality which rules over the entire scheme of the world. We are told that distinctions that are supposed to obtain between such realms of being as matter, life and mind are superficial and are accounted for by the grades of subtlety in the manifestation and spreading of particles of matter. Even the organism of the human body which appears to defy the laws of the machine of the universe as envisaged by science is explained away as only one of the many forms of the workings of the forces of matter which is the ultimate stuff of all things. It is said that even mind is only a subtle, ethereal exudation of forces of matter. The human being is reduced to a speck in the gigantic structure of the cosmos. Behaviourist psychology with its materialistic implications gives a finishing touch to this doctrine of the mechanistic view of life.

The fact that man is not merely a humble cog in the deterministic machine of a relentless world and that the essence of man is a spiritual principle, co-extensive with the Universal Spirit, was easily discovered in the course of human evolution. Those in India, educated under the scheme of Macaulay, however, continued to move along the ruts of a so-called modernism of thinking, a rationality of approach and a scientific attitude of life, so much spoken of in these days. People began gradually to shed their spiritual legacy and started to strut proudly under the unseen yoke of a culture wedded to a secret achievement of suzerainty over them. It is this fatal tendency of thought that has to be counteracted by right means of education today.

A correct appreciation of human values is essential before introducing any suitable method of education. It is impossible to solve the problem of the educational method so long as the authorities feel satisfied that the body of man is the final word about him. The mistake seems to be not so much with the students as with those concerned with the act of teaching, for the students, under the current which flows before them, move with it from an early age. We have to observe with regret that one of the reasons why, for example, some Hindus are willing to change their religion is because they are dissatisfied with the promises of their own religion and the way in which their religion treats them. Apart from the pernicious practice of physical segregation in the form of untouchability and the intellectual assumption of superiority on the part of a few of the classes of society, a sort of false and inadequate values in religion have been responsible to a great extent in causing a schism between man and man in the country. There is the natural instinct to visualise the better in an unknown promise of the future and, like the calf which moves from one place to another in search of the distant greens which it sees with unclear eyes, one is tempted to undergo a conversion of faith. Essentially, what is needed in religion is its understanding by its followers. Often the cry 'save us from our friends', seems to have a meaning. The foolish friend is worse than a knowledgeable enemy. The Pundits of the Hindu religion and the scholars who do research in its fields have been both moving in blind alleys; the one clinging to rigid tradition and blind faith and the other to an arid rationality, though untenable. It is not true that we have nothing to learn from the West, as some conservative Hindus may hold, for we have to respect the change of times and the need for a revaluation of values. Indian culture has survived due to its flexibility, when other ancient cultures have died out due to their rigidity. It is also not true that Indian religion is mere superstition, myth and fable, as some modern scientific thinkers in oriental learning seem to think. The good is to be taken from wherever it is found, for knowledge is the aim of education, and not dogmatic clinging to unsound conservatism.

It is necessary to write a small text-book on the constitution of man in the Universe in such a simple way that it could be understood even by children of a primary school. It may begin with simple questions and answers, stories and even small plays which can be enacted on the stage. The book should contain information on the structure of the human personality in relation to outer Creation in a readable and intelligible manner. It should also deal with the fundamentals of human conduct on the basis of this relation of man to Creation. Not only this; some knowledge should be provided of the aim of such conduct on the part of human beings. These things should be said without saying things like philosophy, ethics, teleology and such phrases which are the jargons of the schools of thought. No stereotyped phrases or technical terms should ever be used in such a book. In fact, these should be avoided, because now one is concerned with the primary standard of education where technicality of any kind is to be carefully set aside. The lessons may abound in apt stories and simple plays intelligible to beginners. This may form the background of a preliminary booklet on the fundamentals of life.

There should be three or four text-books in a graded series of this nature, suitable to the primary, elementary, high school and college standard of education. The books should be written in such a way that students should be able to take interest in the subjects and cherish a faith that they are going to be benefited by the study. The high school and college levels should gradually introduce advanced learning.

In the text-books for higher classes, which will outgrow the elementary teachings, stories, etc. of the early stages, the student may be introduced to the great heritage of India in the form of its deep culture. The spiritual-cum-temporal import of the hymns of the Vedas, such as the Purusha-Sukta, the Mandukya Upanishad, the conversation between Yajnavalkya and Maitreyi in the Brihadaranyaka Upanishad, the suggestiveness of the Creation theories of revelations like the Aitereya Upanishad, the epics of the Ramayana and the Mahabharata and the basic gospel of the Bhagavad Gita should find a proper place in the higher stages of education. An acquaintance of the student with the immortal heroes of India, like Rama and Krishna; sages like Nara-Narayana, Vasishtha, Vyasa, Suka, Dattatreya, Jadabharata, Vamadeva, Uddalaka, Yajnavalkya, Parasara, etc.; India's great rulers like Prithu, Marutta, Ambarisha, Mandhata, Sibi, Harischandra, Dilipa, Bhagiratha, Raghu, Aja, Dasaratha, Janaka, Rama, Yayati, Bharata, Yudhishthira, Vikramaditya, Asoka and the like, is essential at a particular stage. Short life-sketches of teachers like Sankara, Ramanuja and Madhva, and saints like Gauranga, Nanak, Tukaram, Jnanesvar, Mirabai, Surdas, Tulasidas, Kabirdas, Purandaradas, etc., should be provided in suitable places. The contributions to India's cultural revival by Swami Vivekananda, Swami Ramatirtha, Swami Dayananda, Swami Sivananda, Annie Besant, Rabindranath Tagore, Aurobindo and S. Radhakrishnan should be brought home to the minds of students, particularly in the college level. To give a broader vision of culture in general and to point out the unity underlying human aspirations, a separate section may be devoted to the lives and teachings of Buddha, Mahavira, Christ, Mohammed, the Sufi saints and the Sikh Gurus.

copyright © 2020 the divine life society. All rights reserved.