{"id":4192,"date":"2013-07-13T01:54:03","date_gmt":"2013-07-13T01:54:03","guid":{"rendered":"http:\/\/localhost\/?p=4192"},"modified":"2013-07-13T01:54:03","modified_gmt":"2013-07-13T01:54:03","slug":"08-an-integral-education-vol-12-on-education-volume-12","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/12-on-education-volume-12\/08-an-integral-education-vol-12-on-education-volume-12","title":{"rendered":"-08_An-Integral-Education.htm"},"content":{"rendered":"\n\n
\n
\n


\nAn <\/font> <\/span><\/i><\/b>
\n
\nInternational<\/font><\/span><\/i><\/b> <\/font> <\/span><\/i><\/b>
\n
\nUniversity<\/font><\/span><\/i><\/b> Centre <\/span><\/font><\/i><\/b> <\/span><\/p>\n

1 <\/span><\/p>\n

\n
\nT<\/font><\/span>he conditions in which men live on earth
\nare the result of their state of consciousness. To seek to change these
\nconditions without changing the consciousness is a vain chimera. Those who have
\nbeen able to perceive what could and ought to be done to improve the situation
\nin the various domains of human life economic, political, social, financial,
\neducational and sanitary are individuals who have, to a greater or lesser
\nextent, developed their consciousness in an exceptional way and put themselves
\nin contact with higher planes of consciousness. But their ideas have remained
\nmore or less theoretical or, if an attempt has been made to realise them
\npractically, it has always failed lamentably after a certain period of time;
\nfor no human organisation can change radically unless human consciousness
\nitself changes. Prophets of a new humanity have followed one another;
\nreligions, spiritual or social, have been created; their beginnings have
\nsometimes been promising, but as humanity has not been fundamentally
\ntransformed, the old errors arising from human nature itself have gradually
\nreappeared and after some time we find ourselves almost back at the point we
\nhad started from with so much hope and enthusiasm. Also, in this effort to
\nimprove human conditions, there have always been two tendencies, which seem to
\nbe contrary but which ought to complement each other so that progress may be
\nachieved. The first advocates a collective reorganisation, something which
\ncould lead to the effective unity of mankind. The other declares that all
\nprogress is made first by the individual and insists that the individual should
\nbe given the conditions in which he can progress freely. Both are equally true
\nand necessary, and our effort should be directed along both these lines at
\nonce. For collective progress and individual progress are interdependent.
\nBefore the individual can take a leap forward, at least a little of the
\npreceding progress<\/span> <\/font><\/span><\/p>\n

\nPage \u2013 39<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

must have been realised in the collectivity. A
\nway must therefore be found so that these two types of progress may proceed
\nside by side.<\/span><\/p>\n

It is in
\nanswer to this urgent need that Sri Aurobindo conceived the scheme of his
\ninternational university, in order to prepare the human elite who will be able to
\nwork for the progressive unification of mankind and be ready at the same time
\nto embody the new force which is descending to transform the earth. A few broad
\nideas will serve as a basis for the organisation of this university centre and
\nwill govern its programme of studies. Most of them have already been presented
\nin the various writings of Sri Aurobindo and in the series of articles on
\neducation in this\u00a0 <\/span>it Bulletin<\/span>. <\/span><\/p>\n

The most
\nimportant idea is that the unity of the human race can be achieved neither by
\nuniformity nor by domination and subjection. Only a synthetic organisation of
\nall nations, each one occupying its true place according to its own genius and
\nthe part it has to play in the whole, can bring about a comprehensive and
\nprogressive unification which has any chance of enduring. And if this synthesis
\nis to be a living one, the grouping should be effectuated around a central idea
\nthat is as wide and as high as possible, in which all tendencies, even the most
\ncontradictory, may find their respective places. This higher idea is to give
\nmen the conditions of life they need in order to be able to prepare themselves
\nto manifest the new force that will create the race of tomorrow. <\/span><\/p>\n

All impulsions of rivalry, all struggle
\nfor precedence and domination must disappear and give way to a will for
\nharmonious organisation, for clear-sighted and effective collaboration. <\/span><\/p>\n

To make this possible, the children should
\nbe accustomed from a very early age not merely to the idea itself, but to its
\npractice. That is why the international university centre will be
\ninternational; not because students from all countries will be admitted here,
\nnor even because they will be taught in their own language, but above all
\nbecause the cultures of the various parts <\/span>
\n <\/font><\/span><\/p>\n

\nPage \u2013 40<\/span><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of the world will be represented here so
\nas to be accessible to all, not merely intellectually in ideas, theories,
\nprinciples and language, but also vitally in habits and customs, art in all its
\nforms painting, sculpture, music, architecture, decoration and physically
\nthrough natural scenery, dress, games, sports, industries and food. A kind of
\npermanent world-exhibition should be organised in which all countries will be
\nrepresented in a concrete and living way. The ideal would be for every nation
\nwith a well-defined culture to have a pavilion representing that culture, built
\nin a style that is most expressive of the customs of the country; it will
\nexhibit the nation’s most representative products, natural as well as
\nmanufactured, and also the best expressions of its intellectual and artistic
\ngenius and its spiritual tendencies. Each nation would thus have a very
\npractical and concrete interest in this cultural synthesis and could
\ncollaborate in the work by taking responsibility for the pavilion that
\nrepresents it. Living accommodation, large or small according to the need,
\ncould be attached, where students of the same nationality could stay and thus
\nenjoy the true culture of their native country and at the same time receive at
\nthe university centre the education which will introduce them to all the other
\ncultures that exist on earth. In this way, international education will not be
\nmerely theoretical, in the classroom, but practical in all the details of life.
\n<\/span><\/p>\n

Only a
\ngeneral idea of the organisation is given here; its detailed application will
\nbe presented little by little in this\u00a0 <\/span>it
\nBulletin<\/span> as it is carried out. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The
\nfirst aim will therefore be to help individuals to become aware of the
\nfundamental genius of the nation to which they belong and at the same time to
\nbring them into contact with the ways of life of other nations, so that they
\nlearn to know and respect equally the true spirit of all the countries of the
\nworld. For, in order to be real and workable, any world-organisation must be
\nbased on this mutual respect and understanding between nation and nation as
\nwell as between individual and individual.<\/span> <\/font><\/span><\/p>\n

\nPage \u2013 41<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>Only in order and collective organisation, in
\ncollaboration based on mutual goodwill, is there any possibility of lifting man
\nout of the painful chaos in which he finds himself now. It is with this aim and
\nin this spirit that all human problems will be studied at the university
\ncentre; and the solution to them will be given in the light of the supramental
\nknowledge which Sri Aurobindo has revealed in his writings. <\/span> <\/span><\/i><\/p>\n

Bulletin<\/font><\/span><\/i>,<\/span><\/font>
\nApril 1952<\/font><\/span>\u00a0<\/font><\/span><\/p>\n

2 <\/span><\/p>\n

Concerning the principles which will
\ngovern the education given at the Sri Aurobindo International University
\nCentre, it has been mentioned that each nation must occupy its own place and
\nplay its part in the world concert. <\/span><\/p>\n

This should not be taken to mean that each
\nnation can choose its place arbitrarily, according to its own ambitions and
\ncravings. A country’s mission is not something which can be decided mentally
\nwith all the egoistic and ignorant preferences of the external consciousness,
\nfor in that case the field of conflict between nations might be shifted, but
\nthe conflict would continue, probably with even greater force. <\/span><\/p>\n

Just as each individual has a psychic
\nbeing which is his true self and which governs his destiny more or less
\novertly, so too each nation has a psychic being which is its true being and
\nmoulds its destiny from behind the veil: it is the soul of the country, the
\nnational genius, the spirit of the people, the centre of national aspiration,
\nthe fountainhead of all that is beautiful, noble, great and generous in the
\nlife of the country. True patriots feel its presence as a tangible reality. In <\/span>India<\/span> it has been made into an almost divine
\nentity, and all who truly love their country call it \u201cMother India\u201d (Bharat
\nMata) and offer her a daily prayer for the welfare of their country. It is she
\nwho symbolises<\/span> <\/font><\/span><\/p>\n

\nPage \u2013 42<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>and
\nembodies the true ideal of the country, its true mission in the world. <\/span><\/p>\n

The thinking elite in <\/span>India<\/span> even identifies her with one of the
\naspects of the universal Mother, as the following extract from the\u00a0\u00a0 <\/span>Hymn to Durga<\/i> illustrates: <\/span><\/p>\n

\u00a0<\/span><\/span><\/p>\n

\u201cMother Durga! Rider on the lion, giver of
\nall strength\u2026 we, born from thy parts of Power, we the youth of <\/span>India<\/span>, are seated here in thy temple. Listen, O
\nMother, descend upon earth, make thyself manifest in this <\/span>
\nland<\/span> of <\/span>India<\/span>. <\/span><\/p>\n

\u201cMother Durga! Giver of force and love and
\nknowledge, terrible art thou in thy own self of might, Mother beautiful and
\nfierce. In the battle of life, in <\/span>India<\/span>‘s battle, we are warriors commissioned by
\nthee; Mother, give to our heart and mind a titan’s energy, to our soul and
\nintelligence a god’s character and knowledge. <\/span><\/p>\n

\u201cMother Durga! <\/span>India<\/span>, world’s noblest race, lay whelmed in
\ndarkness. Mother, thou risest on the eastern horizon, the dawn comes with the
\nglow of thy divine limbs scattering the darkness. Spread thy light, Mother,
\ndestroy the darkness. <\/span><\/p>\n

\u201cMother Durga! We are thy children,
\nthrough thy grace, by thy influence may we become fit for the great work, for
\nthe great Ideal. Mother, destroy our smallness, our selfishness, our fear. <\/span><\/p>\n

\u201cMother Durga! Thou art Kali\u2026 sword in
\nhand, thou slayest the Asura. Goddess, do thou slay with thy pitiless cry the
\nenemies who dwell within us, may none remain alive there, not one. May we
\nbecome pure and spotless, this is our prayer, O Mother, make thyself manifest. <\/span><\/p>\n

\u201cMother Durga! <\/span>India<\/span> lies low in selfishness and fearfulness
\nand littleness. Make us great, make our efforts great, our hearts vast, make us
\ntrue to our resolve. May we no longer desire the small, void of energy, given
\nto laziness, stricken with fear. <\/span><\/p>\n

\u201cMother Durga! Extend wide the power of
\nYoga. We are thy Aryan children, develop in us again the lost teaching,
\ncharacter, strength of intelligence, faith and devotion, force of <\/span>
\n <\/font><\/span><\/p>\n

\nPage \u2013 43<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

austerity, power of chastity and true
\nknowledge, bestow all that upon the world. To help mankind, appear, O Mother of
\nthe world, dispel all ills. <\/span><\/p>\n

\u201cMother Durga! Slay the enemy within, then
\nroot out all obstacles abroad. May the noble heroic mighty Indian race, supreme
\nin love and unity, truth and strength, arts and letters, force and knowledge,
\never dwell in its holy woodlands, its fertile fields, under its sky-scraping
\nhills, along the banks of its pure streaming rivers. This is our prayer at the
\nfeet of the Mother. Make thyself manifest. <\/span><\/p>\n

\u201cMother Durga! Enter our bodies in thy
\nYogic strength. We shall become thy instruments, thy sword slaying all evil,
\nthy lamp dispelling all ignorance. Fulfil this yearning of thy young children,
\nO Mother. Be the master and drive thy instrument, wield thy sword and slay the
\nevil, hold up the lamp and spread the light of knowledge. Make thyself
\nmanifest.\u201d1<\/sup><\/span><\/p>\n

 <\/span><\/p>\n

One would like to see in all countries the
\nsame veneration for the national soul, the same aspiration to become fit
\ninstruments for the manifestation of its highest ideal, the same ardour for
\nprogress and self-perfection enabling each people to identify itself with its
\nnational soul and thus find its true nature and role, which makes each one a living
\nand immortal entity regardless of all the accidents of history. <\/span> <\/span><\/i><\/p>\n


\n
\nBulletin<\/font><\/span><\/i>,
\nAugust 1952<\/font><\/span> <\/font><\/span><\/p>\n

3 <\/span><\/p>\n

Advice to
\nNewcomers <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The International University Centre is
\nbeing organised little by little. Until it is possible to erect the new
\nbuildings where it will be permanently housed, and for which the plans are<\/span><\/p>\n

 <\/span><\/p>\n

1<\/font><\/span><\/sup>Hymn to Durga<\/span><\/font>, translated by Sri Nolini Kanta Gupta from Sri Aurobindo’s
\nBengali original. <\/font><\/span> <\/span><\/p>\n

\nPage \u2013 44<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

now
\nready, certain departments such as the library, the reading room and a limited
\nnumber of classes have been accommodated in the old premises that are going to
\nbe pulled down. Already future teachers and future students are beginning to
\narrive, some from outside, new to the climate and customs of the country. They
\nare arriving in the Ashram for the first time and know nothing of its life or
\nits customs. Some of them come with a mental aspiration, either to serve or to
\nlearn; others come in the hope of doing yoga, of finding the Divine and uniting
\nwith Him; finally there are those who want to devote themselves entirely to the
\ndivine work upon earth. All of them come impelled by their psychic being, which
\nwants to lead them towards self-realisation. They come with their psychic in
\nfront and ruling their consciousness; they have a psychic contact with people
\nand things. Everything seems beautiful and good to them, their health improves,
\ntheir consciousness grows more luminous; they feel happy, peaceful and safe;
\nthey think that they have reached their utmost possibility of consciousness.
\nThis peace and fullness and joy given by the psychic contact they naturally
\nfind everywhere, in everything and everybody. It gives an openness towards the
\ntrue consciousness pervading here and working out everything. So long as the
\nopenness is there, the peace, the fullness and the joy remain with their
\nimmediate results of progress, health and fitness in the physical, quietness
\nand goodwill in the vital, clear understanding and broadness in the mental and
\na general feeling of security and satisfaction. But it is difficult for a human
\nbeing to keep up a constant contact with his psychic. As soon as he settles
\ndown and the freshness of the new experience fades away, the old person comes
\nback to the surface with all its habits, preferences, small manias,\u00a0\u00a0\u00a0 <\/span>shortcomings and misunderstandings; the
\npeace is replaced by restlessness, the joy vanishes, the understanding is
\nblinded and the feeling that the place is the same as everywhere else creeps
\nin, because one has become what one was everywhere else. Instead of seeing only
\nwhat has been accomplished, he becomes aware more and more<\/span> <\/font><\/span><\/p>\n

\nPage \u2013 45<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

and almost exclusively of what has yet to
\nbe done; he becomes morose and discontented and blames people and things
\ninstead of blaming himself. He complains of the lack of comfort, of the
\nunbearable climate, of the unsuitable food that makes his digestion painful.
\nTaking support from Sri Aurobindo’s teaching that the body is an indispensable
\nbasis for the yoga, that it should not be neglected and that, on the contrary,
\ngreat care should be given to it, the physical consciousness concentrates
\nalmost exclusively on the body and tries to find ways of satisfying it. This is
\npractically impossible, for, with a very few exceptions, the more it is given,
\nthe more it demands. Besides, the physical being is ignorant and blind; it is
\nfull of false notions, preconceived ideas, prejudices and preferences. Indeed,
\nit cannot deal effectively with the body. Only the psychic consciousness has
\nthe knowledge and the insight needed to do the right thing in the right way.<\/span><\/p>\n

You might well ask, what is the remedy for
\nthis state of affairs? For here we are going round in a vicious circle, since
\nthe whole trouble comes from drawing away from the psychic and only the psychic
\ncan find the solution to the problems. There is consequently only one remedy:
\nbe on your guard, hold fast to the psychic, do not allow anything in your
\nconsciousness to slip in between your psychic and yourself, close your ears and
\nyour understanding to all other suggestions and rely only on the psychic.<\/span><\/p>\n

Usually, those who become conscious of
\ntheir psychic being expect that it will liberate them from vital and physical
\nattractions and activities; they seek to escape from the world in order to live
\nin the joy of contemplation of the Divine, and in the immutable peace of
\nconstant contact with Him. The attitude of those who want to practise Sri
\nAurobindo’s integral yoga is quite different. When they have found their
\npsychic being and are united with it, they ask it to turn its gaze towards the
\nphysical being in order to act on it with the knowledge that comes from the
\ncontact with the Divine, and to transform the body so that<\/span> <\/font><\/span><\/p>\n

\nPage \u2013 46<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

it may be able to receive and manifest the
\ndivine consciousness and harmony. <\/span><\/p>\n

This is the goal of our efforts here; this
\nwill be the culmination of your studies in the International University Centre.
\n<\/span><\/p>\n

So, to all those who come to join the
\nUniversity Centre, I shall say once more: never forget our programme and the
\ndeeper reason of your coming here. And if in spite of all your efforts the
\nhorizon sometimes darkens, if hope and joy fade away, if enthusiasm flags,
\nremember that it is a sign that you have drawn away from your psychic being and
\nlost contact with its ideal. In this way you will avoid making the mistake of throwing
\nthe blame on the people and things around you and thus quite needlessly
\nincreasing your sufferings and your difficulties.  <\/span><\/p>\n

\u00a0<\/font><\/span>Bulletin<\/i>, November
\n1952 <\/font> <\/span>
\n <\/font><\/span><\/p>\n

\nPage \u2013 47<\/span> <\/span><\/p>\n

<\/p>\n

<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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