Introduction:
Sri Aurobindo (1872-1950) occupies a very important position
among the contemporary Indian philosophers of education. He had a wide
knowledge in Eastern and Western, ancient and modern systems of education and
principles of educational psychology. He presents an integral philosophy of
education. Despite being an educationist and philosopher, he was a yogi, guru,
poet and nationalist.
Short
Biography:
Aurobindo (born Aurobindo Ghose) was
born in Calcutta, Bengal Presidency, India on 15 August, 1872. At the age of
seven he went to England for higher studies. On his return in 1893, he joined
Baroda College. At this time, he was fluent with many foreign languages, but
less familiar with Indian culture. He spent twelve years in Baroda serving as a
teacher, secretary to the Maharaja of Gaekwad and also the Vice Principal of
Baroda College. It was only after staying in India for twelve long years that
he could understand the harm that the British rule had done to the Indian
civilization and he slowly and gradually started showing interest in politics.
His initial political activism involved emphasis on the urgency of demanding
total freedom from the British government. He finally moved to Bengal in the
year 1906 and got in touch with revolutionaries and inspired young
revolutionaries. In 1908, the British arrested him in the connection with the
Alipore Bomb Case. He was subsequently released after one year of solitary
confinement. After the release, he started two new publications: Karmayogi (English) and Dharma (Bengali). In April 1910, he
secretly moved to Pondicherry (which was then a French colony) to start a new
life. In Pondicherry, Sri Aurobindo set himself on a path of spiritual learning
and evolution by practicing secluded yoga continuously for four years which he
termed as ‘integral yoga’. He proposed the importance of spiritual practices in
human transformation into a divine entity.
Aims of
Education:
The philosophy of education propounded
by Sri Aurobindo is based upon certain fundamental principles. These principles
are triple, as follows:
First, the child should himself know and develop; the teacher should only be a
guide. This is true for everyone without distinction of age and sex.
Secondly, education must suit the particular qualities, capacities, ideas,
virtues, etc. of the person concerned. The second principle in the words of
Sri Aurobindo is, ‘that mind should be consulted in its own growth.’ There
should be no imitation. Each individual and each community should have a system
of education suitable to its nature. Everywhere the basic principle is to
follow one’s own ‘svadharma.’ The aim of education is self-realization in the individual as well as in
the community. Education should help the growing soul to dram out what is
best in itself and to make it perfect.
‘The third principle of education’,
according to Sri Aurobindo’, ‘is to work
from the near to the far, from that which is to that which shall be.’ This is a corollary of the second.
Everything should be natural to the student, not only the aim but also the
means of education. The national system of education should be rooted in the
national language. This, however, does not imply any antagonism to foreign languages.
The aim of education, as defined by
Sri Aurobindo, agrees with the definitions of the aim of education advanced by
most of the important philosophers of education in East and West. Education is
a process to realize the inner nature of the educand. In this process, the
educand uses the different elements of education to realize his own nature.
Thus, education, according to Sri Aurobindo is paido- centric.
Means of
Education:
Means of education, according to Sri
Aurobindo, should be developed according to human nature. The means of
education are determined not only by the psychology of the human individual but
also that of human society.
The instrument of education, according
to Sri Aurobindo, is the mind or Antakharan;
Antakharan according to Sri Aurobindo
consists of the following four layers:
- Chitta: This is the reservoir of past memories and mental impressions. It is from the ‘chitta’ the active memory selects the needed thing when needed.
- Manas: Manas is the second layer. It receives images coming from sense organs and translates them into thought sensations.
- Buddhi: Buddhi or intellect the real instrument of thought, is the third layer. Its functions are of two types as follows:
- Functions and faculties of the right hemisphere: These include judgement, imagination, memory and observation. Its abilities are comprehensive, creative and synthetic. This part of the mind is the master of knowledge.
- Functions and faculties of the left hemisphere: These are critical and analytic and include comparison and reasoning. They perform the functions of distinction, comparison, classification, deduction, inference and conclusion.
Both require
proper training and development in a sound system of education.
4 .Intuitive perception of truth: Fourth layer of the mind is the power of intuitive
perception of truth. This power of the mind has to be developed.