Assignment- Teachers and Curriculum October 22 nd, 2017

From – Prabhjot Kaur_MAE16069 submitted to – Prof. Kaustuv Roy

Aurobindo’s Educational philosophy

(Phenomenological Aspects of Thoughts and Practice)

True knowledge is not attained by thinking. It is what you are; it is what

you become - Sri Aurobindo

Sri Aurobindo (15 August 1872 – 5 December 1950) is widely known as

great Indian philosopher, scholar, spiritual guru, poet, yogi and national
leader. He was born in Calcutta. His father, Krishan Dhun Ghose was
member of Brahmo Samaj (a religious reform movement). Aurobindo
pursued his early and higher education from England. He came back to
India as a civil servant to maharaja of Baroda. He remained extensively
involved in freedom struggles especially in revolutionary movement in
Bengal and was imprisoned for acting against British rule. It is said that
during his stay in jail he had certain realizations and spiritual
experiences. Therefore, Following the aim that was far beyond service
and liberation of the nation, he left politics and moved to Pondicherry.
His philosophy was majorly enamoured with the ideas of involution,
evolution, integral yoga, intermediate zone, integral psychology and
supermind.
This particular assignment has tried to dig little into the educational
philosophy of Sri Aurobindo and effort is made to trace some of the
phenomenological themes into his work. His educational philosophy
doesn’t confine within the limits of textbooks and conventional methods
of teaching but has extended to the idea of spirituality, self-enquiry,
intellectualism, illumination, morality, powers of mind, perfection of
senses, logical faculty etc. Below discussed are some of the major
aspects of thoughts and practices as visioned by Aurobindo in context of
Indian education system. All of the below thoughts are explained in the
light of phenomenological and hermeneutics themes those majorly
Assignment- Teachers and Curriculum October 22 nd, 2017
From – Prabhjot Kaur_MAE16069 submitted to – Prof. Kaustuv Roy

includes poetizing, thoughtfulness, skepticism, phronesis,

deconstruction.

Intellectualism
Aurobindo believes in development of intellectual/mental training along
with physical and moral trainings. According to him absence of any of
these or concentration on only one of these leads to meagre in quality
and quantity of education. while talking about intellectual part of
education he states that in India we very much focus on knowledge but
only for the utilitarian motives leading to objectification of education. In
such scenario student will not experience any trouble or diversion of
energy (from within), since he gets education for mere degree and find
no worth in it. Therefore, reducing knowledge to in its singularly narrow
and illiberal sense. Pure enthusiasm of knowledge for knowledge sake is
experienced only by exceptional minds through building power from
within to use knowledge for achieving true intellect. He argues for
training of three manipulating faculties in order to develop
intellectualism: power of reasoning, power of comparison and
differentiation and power of expression. He argues to cultivate these
three faculties by not accumulating large amount of knowledge which is
against science, human experiences but by making best use of what we
already have. For achieving this he makes strong statement that gears
towards phenomenological teaching, and revolutionize the whole aims
and methods of education. Teachers using their energies to activate
student’s mental faculties by first rejecting the examination of memory
and facts and adopting examination of mental faculties. Achieving this
cannot be done by merely bringing change in curriculum but using
domains like geometry, language and history to develop power of
accurate reasoning and logic, power of expression, power of comparison
and differentiation. It is quite evident that his philosophy is orienting the
microcosm toward the macrocosm.
Assignment- Teachers and Curriculum October 22 nd, 2017
From – Prabhjot Kaur_MAE16069 submitted to – Prof. Kaustuv Roy

Education for mind and soul

Aurobindo feels that faculty of direct knowledge(self-knowledge) is
very irregular, unrecognized and confused within humanity. For this
purpose, he argues for education of sole and mind by revival of practices
like yoga and worshiping of divine energy. He emphasizes on studying
psychology of man and enlarge the field of knowledge by encouraging
play of thoughts. This will help students absorb increased amount of
information and intellect toil by strengthening body and brain.
Aurobindo further argues that education should start by sufficient
knowledge of men itself which lays foundation of intelligence. Mere
information can’t achieve this higher end. He believes that education
that confines itself to imparting knowledge is no education. One must
flourish and nurture the force and energy from within to meet the
increasing demand of activity of judgement, memory and creative
power. Man should develop clear channel of communication between
himself and universal energy and by doing he empowers his mind, soul
and body. According to him once individual is able to increase the
quantity and complexity of this informing energy, the whole aim of
evolution is achieved giving rise to fulfilled human (mankind is laboring
towards it from ages). Education for him should gear towards serving
this greater end and secret of success of such education lies in
understanding profound human psychology and further applying it to
instruction and intellectual training, whereas our universities ignore the
psychology of man and very perfectly destroy all the instruments of
knowledge. Very evidently again his thoughts emphasize on
phenomenological teaching and its elements such as study of self which
can be achieved by poetizing of our educational domains, giving space
for expression of human experiences and skepticism.

Idea of Sattva or Illumination/ Sattwic development

Assignment- Teachers and Curriculum October 22 nd, 2017
From – Prabhjot Kaur_MAE16069 submitted to – Prof. Kaustuv Roy

This idea is central to the philosophy of Aurobindo which again relates

to the phenomenological themes of teaching, understanding self. He
portrays the idea of self-control which fills system with physical
strength, brain power and energy. The ultimatum for him is to attain
spiritual knowledge, spiritual love, faith and strength. According to him
man constitutes of 3 principles: Tamas (constitutional dullness which
obscures knowledge within and create ignorance and slowness etc),
Rajas (undisciplined activity, obscures knowledge by prejudgment,
wrong ideas, attachment etc), Sattva (illumination, revealing of hidden
knowledge), which is key idea. According to him Awakening of Sattwa
is most difficult job for the teachers. But as educators one should always
train students to be receptive of illumination from within which then
leads to Sattwic development which enables students to learn a subject
largely from within. This process is supported by what he calls Jnata or
knower within. Illumination from within according to Aurobindo creates
swiftness in thoughts and conception, strengthen the grasping power
which restores force of memory leading to further formation of the
elements like invention, judgement, comprehension within students. Idea
of thoughtfulness/observations through which we can reflect upon
spontaneous moves our mind makes. This was practiced in ancient India
and therefore India produced greater number of intellect then those
excelled in multiple fields. Aurobindo is of the view that Indian brain
still carries same potentiality but it is being stunted and damaged by
current education system which neglects the basis and aspires for
superstructure directly. We teach by snippets serving kids imperfect
parcels of knowledge and mastery of none. In other words, offering
small in bulk that is disproportionately heavy in comparison leading to
weak foundation of education system where students become incapable
of even bearing the burden of imparted knowledge that is of deteriorated
quality.
Assignment- Teachers and Curriculum October 22 nd, 2017
From – Prabhjot Kaur_MAE16069 submitted to – Prof. Kaustuv Roy

Role of mother tongue in education

Aurobindo highlights the role of mother tongue as medium of
instruction in schools. He quotes that “greatness of innate possibilities is
hidden by greatness of its surface deterioration”. He argues that we have
yet again taken a step forward to destroy all the Student’s innate
possibilities by introducing foreign language as medium of instruction
which is not even imperfectly mastered by him. It created the disuse of
observation, comprehension, creation and judgement, therefore
hampering all the mental faculties. we again combine foreign language
(as medium of instruction) with variety of insufficient packets of
information. To be more precise, Aurobindo considers mother tongue as
medium of instruction to be as powerful foundation for students in
educational domain as it creates space for expression, powerfully equip
student with instruments of knowledge and enable him to utilize innate
possibilities.

Study of human mind

Theories of academical perfection impairs intellectual growth according
to Aurobindo, hence basis of education should be to study the human
mind. He urges to provide educational comprehensiveness without the
ills of cramming and strain by focusing our study on instruments of
knowledge and effectively train the muscles of mind. Aurobindo comes
up with three principals of teaching in this regard:
 first principal of true teaching is nothing can be taught. He states
that teacher is mere facilitator or guide. His job is to help or guide
the student. In other words, his business is purely to suggest and
not to impose. Here is the major idea of deconstruction of social
status, roles.
 Second principal states that mind has to be consulted in its own
growth. One should never shape the child as desired by parents,
Assignment- Teachers and Curriculum October 22 nd, 2017
From – Prabhjot Kaur_MAE16069 submitted to – Prof. Kaustuv Roy

teachers or anybody for that matter. It is one of the most dangerous

error one could ever make. Forcing certain qualities, attributes,
characteristics, values in individual means going against the nature
of its own dharma and killing the peculiar element of divine every
individual has.
 Third principal of teaching is to work from the near to the far, from
that which is to which shall be. According to Aurobindo free and
natural growth is the genuine one. Every teacher and student in that
case should understand his past(foundation), present (material),
future (aim and summit). Therefore, looking within oneself and
relating to larger world, not forcing things into mind will make
everybody’s natural space in education system. Emphasis is again
on moving from microcosm to macrocosm.

Powers of mind
Emerging from the last point, here again Aurobindo makes very
important point that instrument of educationist is the mind which consist
of four layers:
1. Citta/storehouse of the memory – reservoir of past mental
impression. It has two memories, first, active which is higher but
less perfectly developed and needs improvement. Secondly,
passive memory basically store house and requires no training.

2. Manas/mind proper- this layer is basically the sixth sense of indian

psychology. As educator there is strong need to develop this layer
in child with clear distinction between material of thought and
thought itself. It is important to do so to avoid child getting injured
by disuse of judgement, comprehension and other mental faculties.

3. Buddhi/intellect- Aurobindo consider it real instrument of thought.

This layer actually deals with ordering and disposing of the
Assignment- Teachers and Curriculum October 22 nd, 2017
From – Prabhjot Kaur_MAE16069 submitted to – Prof. Kaustuv Roy

acquired knowledge by other parts of the machine. This is again

very important for the educators.

4. Fourth layer of mind is not properly developed. It is concerned

with gradually attaining to a wider development and more perfect
evolution. For example, direct vision of knowledge making man
prophet of truth, intuitive perception of truth, sovereign
discernment. Aurobindo in regard to this faculty states that teachers
cannot do it for children. all he can do is putting
growing/developing soul into the way of its own perfection.

Moral nature and education

Aurobindo’s educational philosophy is of the view that isolation of the
moral and emotional character from intellect is injurious to human
progress. There are three major things those deal with the moral nature
of man: emotions, formed habits and associations and nature. To develop
moral character one has to push himself into right emotions, noblest
associations which will lead to the emergence of best mental, emotional
and physical habits followed by setting up of the fundamentally essential
impulses of nature. Neglecting of moral and religious education will
mean corrupting the entire race. Aurobindo writes that “as in the
education of mind, so in the education of heart”. Another important point
made by Aurobindo here is that being an educator one has to only
suggest by personal examples, help or watch in this process but never to
interfere, never to impose. It is important to get heart into conformity to
avoid social hypocrisy. Aurobindo demands that the essence of religion,
moral, humanity, to live for God, for others should be made ideal in
every school which calls itself national. Problem of nihilism is also
taken care of by the moral and ethical elements.

Training of senses and its educational implications

Assignment- Teachers and Curriculum October 22 nd, 2017
From – Prabhjot Kaur_MAE16069 submitted to – Prof. Kaustuv Roy

Human beings have six senses- knowledge, sight, hearing, smell, touch
and taste. Gearing towards perfection of senses as ministers to thoughts
is the first and foremost work of teacher. Emphasis should be made on
accuracy and sensitiveness of the senses and should be properly
understood. Unobstructed and active channel of the senses should be
developed through process called nerve purification. All the obstruction
those interrupt the path of knowledge has to be removed, again to avoid
the misuse of judgement, comprehensions and other mental faculties.
purification of Citta is essential for liberation and perfect action of
intellect.

Pathway to correct reasoning: Logical faculty

According to Aurobindo attention towards the trainings of faculties
which collect the material on which human’s logical reason must work,
is required. It is through these trainings that mental faculty of logical
reasoning is developed to the major extent and students become capable
of making efficient use of observation, judgement. Idea of skepticism is
only developed if one has the ability to think logically, comprehend
things and then questions till the attainment of satisfaction. Aurobindo
poses three elements to correct reasoning:
1. Correctness of the facts and conclusions
2. The completeness and accuracy of the data
3. Elimination of the other possible or impossible conclusions from
the same fact.
It becomes important for the educators to teach the sense of logic to the
students. It is important to enable young mind to draw inferences from
facts and then tracing cause and effects. Involving them in certain
activities where they can trace the prejudiced conclusions which
overshadow other possibilities, will make student think and question
logically.
Assignment- Teachers and Curriculum October 22 nd, 2017
From – Prabhjot Kaur_MAE16069 submitted to – Prof. Kaustuv Roy

Conclusion
Aurobindo’s philosophy, in particular talking about educational
philosophy is highly driven by the spirituality which takes
phenomenological path and suggests the educators the other possible
doors to look at life and education. He is appreciator of ancient Vedic
practices of brahmacharya and Sattwic development for formation of
perfect and liberated individual. He feels that those practices wholly
cannot be introduced in today’s education system since our minds being
a teacher, students, directors are already vitiated by the current messy
system. Therefore, clone to ancient system is difficult but its principles
can be reapplied to certain extent for the treatment of current scenario.
He suggests that teachers should accustom the pupil to concentrate
attention. According to him fundamental facts of scientific knowledge
and scientific attitude can be made permanent equipments. It is very
essential to his philosophy to develop imagination among pupils so as to
include element of poetizing in all the subject areas. He believes in idea
of phronesis that is having sense of practical wisdom for example
practical familiarization with the flower which gives child different
interpretations and repeating this activity with different flowers will
sharpen his mental faculties. Concluding Aurobindo’s educational
philosophy is about self-awakening, illumination, attaining direct
knowledge and focus on training mental, logical and moral faculties to
set new tone to the idea of evolution and being and thereafter knowing
what true education, knowledge and intellect is.