Sri Aurobindo and The Mother on Education

Email

Whatsapp

Facebook

Pinterest

Twitter

Copy link

The necessity and unmixed good of universal education has become a fixed dogma to the modern intelligence, a thing held to be beyond dispute by any liberal mind awakened national conscience, and whether the tenet be or not altogether beyond cavil, it may at any rate be presumed that it answers to a present and imperative need of the intellectual and vital effort of the race. But there in not quite so universal an agreement or common attainment to a reasoned or luminous idea on what education is or practically or ideally should be. Add to this uncertainty the demand-naturally insistent and clamorous with the awakening of the spirit of independence in a country like our own which is peculiarly circumstanced not only by the clash of the Asiatic and the European or occidental they have created and the enforced meeting of the English and the Indian mind and culture, but by a political subjection which has left the decisive shaping and supreme control of education in the hands of foreigners, --add the demand for a national type of education, and in the absence of clear ideas on the subject we are likely to enter, as we have in fact entered into an atmosphere of great and disconcerting confusion.

For if we do not know very clearly what education in general truly is or should be, we seem still less to know what we mean by national education. All that appears to be almost unanimously agreed on is that the teaching given in the existing schools and universities has been bad in kind and in addition denationalising, degrading and impoverishing to the national mind, soul and character because it is overshadowed by a foreign hand and foreign in aim, method, substance and spirit. But this purely negative agreement does not carry us very far : it does not tell us what in principal or practice we dose or ought to put in its place.

There may be much virtue in an epithet but to tag on the word “national” to a school or college or even a Council or Board of Education, to put that into the hands of an indigenous agency, mostly of men traind in the hands of an indigenous agency, mostly of men trained in the very system we are denouncing, to reproduce that condemned system with certain differences, additions , subtractions, modifications of detail and curriculum, to tack on a technical side and think we have solved the problem does not really changed anything. To be satisfied with a trick of this kind is to perform a somersault round our center of intellectual gravity, land ourselves were we were before and think we have got into quit another country, -obviously a very unsatisfactory proceeding. The institutions that go by the new name may or may not be giving a better education than the others, but in what they are more national, is not altogether clear even to the most willingly sympathetic critical intelligence.

The problem indeed is one of surpassing difficulty and it is not easy to discover from what point of thought or of practice one has to begin, on what principal to create or on what lines to map out the new building. The conditions are intricate and the thing that is to be created in a way entirely new. We cannot be satisfield with a mere resuscitation of some past principle, method and system that may have happened to prevail at one time in India, however great it was or in consonance with our past civilisation and culture. That reversion would be a sterile and impossible effort hopelessly inadequate to the pressing demands of the present and the far greater demands of our future. On the other hand to take over the English, German or American school and university or some variation on them with a gloss of Indian colour is a course attractively facile and one that saves the need of thinking and of new experiment ; but in that case there is no call for this loud pother about nationalising education, all that is needed is a change of control, of the medium of instruction, of the fame and fitting of the curriculum and to some extent of the balance of subjects. I presume that it is something more profound, great and searching that we have in have in mind and that, whatever the difficulty of giving it shape, it is an education proper to the Indian soul and need and temperament and culture that we are in quest of, not indeed something faithful merely to the past, but to the developing soul of India, to her future need, to the greatness of her coming self –creation, to her eternal spirit. It is this that we have to get clear in our minds and for that we must penetrate down to fundamentals and make those firm before we can greatly execute. Otherwise nothing is easier than to start off on a false but specious cry or from, an unsound starting- point and travel far away from the right path on a tangent that will lead us to no goal but only to emptiness and failure.

But first let us clear out of the way or at least put in its proper place and light the preliminary disabling objection that there is and can be no , meaning at all or none worth troubling about in the idea of a national education and that the very notion is the undesirable and unprofitable intrusion of a false and narrow patriotism into a field in which patriotism apart from the need of a training in good citizenship has no legitimate place. And for that one purpose no special kind or from of education is needed, since the training to good citizenship must be in all essentials the same everywhere and truth and knowledge are one and have no country ; education too must be a thing universal and without nationality or borders. What, for an instance, could be meant by a national education in Science, and does it signify that we are to reject modern truth and modern method of science because they come to us from Europe, and go back to the imperfect scientific Knowledge of classical India, exile Galileo and Newton and all that came after and teach only what was known to Bhaskara, Aryabhatta and Varahamihira? Or how should the teaching of Sanskrit or the living indigenous tongues differ in kind and method from the teaching of Latin or the living modern tongues in Europe? Are we then to fetch back to the methods of the “Tols” of Nadiya or tothe system, if we can find out what it was, practised in ancient Takshashila or Nalanda? At most what can be demanded is a larger place for the study of the past of our country, the replacement of English by the indigenous tongues as a medium and the relegation of the former to the position of a second language,-but it is possible to challenge the advisability even of these changes. After all we live twentieth century and cannot revive the India of Chandragupta or Akbar; we must keep abreast with the march of truth and knowledge, fit ourselves for existence under actual circumstances, and our education must be therefore up to date in from and substance and modern in life and spirit.