{"id":4217,"date":"2013-07-13T01:54:14","date_gmt":"2013-07-13T01:54:14","guid":{"rendered":"http:\/\/localhost\/?p=4217"},"modified":"2013-07-13T01:54:14","modified_gmt":"2013-07-13T01:54:14","slug":"27-teachings-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\/27-teachings-vol-12-on-education-volume-12","title":{"rendered":"-27_Teachings.htm"},"content":{"rendered":"\n\n
\n
\n

 There is one thing that I must emphasise. Don’t try to follow what
\nis done in the universities outside. Don’t try to pump into the students mere
\ndata and information. Don’t give them so much work that they may not get time
\nfor anything else. You are not in a great hurry to ca h a train. Let the
\nstudents understand what they learn. Let them assimilate it. Finishing the
\ncourse should not be your goal. You should make the programme in such a way
\nthat the students may get time to attend the subjects they want to learn. They
\nshould have sufficient time for their physical exercises. I don’t want them to
\nbe very good students, yet pale, thin, anaemic. Perhaps you will say that in
\nthis way they will not have sufficient time for their studies, but that can be
\nmade up by expanding the course over a longer period. Instead of finishing a
\ncourse in four years, you can take six years. Rather it would be better for
\nthem; they will be able to assimilate more of the atmosphere here and their
\nprogress will not be just in one direction at the cost of everything else. It
\nwill be an all-round progress in all directions. <\/span>\u00a0<\/span><\/span><\/p>\n

10
\n September 1953<\/span><\/i><\/p>\n

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

To avoid giving too much work to the students of the Higher
\nCourse, but without lowering the general standard, the ones who feel that they
\nhave too much to do could be invited to give up a few courses. They would then
\nbe able to concentrate their time and energy on those they wish to keep. This
\nwould be better than lightening the courses, which would as a result lose their
\nvalue for the other students. It is only natural that besides gifted students
\nwho have no difficulty in following, we should have less gifted students who
\ncannot follow at the same pace. The latter could set aside certain subjects and
\ntake them up later by doing an extra year. Is this a good solution?\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/i>Page \u2013 170<\/span><\/i><\/p>\n

<\/p>\n
\n

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

That depends. It cannot be made the general rule; for many of them
\nit would not be much use. They have not reached a stage where they would be
\nable to concentrate more on certain subjects if they had fewer subjects to
\nstudy. The only result would be to encourage them to slacken \u2013 the very
\nopposite of concentration!\u00a0 <\/span>\u2013 and it
\nwould lead to a waste of time.<\/span><\/p>\n

The solution does not lie there. What you should do is to teach
\nthe children to take interest in what they are doing \u2013 that is not the same
\nthing as interesting the students! You must arouse in them the desire for
\nknowledge, for progress. One can take an interest in anything \u2013 In sweeping a
\nroom, for example \u2013 If one does it with concentration, in order to gain an
\nexperience, to make a progress, to become more conscious. I often say this to
\nthe students who complain of having a bad teacher. Even if they don’t like the
\nteacher, even if he tells them useless things or if he is not up to the mark,
\nthey can always derive some benefit from their period of class, learn something
\nof great interest and progress in consciousness. <\/span><\/p>\n

Most teachers want to have good
\nstudents<\/span>: students who are studious and attentive, who understand and
\nknow many things, who can answer \u2013 well good students. This spoils everything.
\nThe students begin to consult books, to study, to learn. Then they rely only on
\nbooks, on what others say or write, and they lose contact with the superconscient
\npart which receives knowledge by intuition. This contact often exists in a
\nsmall child but it is lost in the course of his education. <\/span><\/p>\n

For the students to be able to progress in the right direction, it
\nis obvious that the teachers should have understood this and changed their old
\nway of seeing and teaching. Without that, my work is at a standstill. <\/span> <\/span><\/p>\n


\n\u00a0<\/span><\/i>16
\n December 1959<\/span><\/i> <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(There was disagreement among the
\nteachers about whether the study of English literature should be made<\/i><\/span><\/p>\n

  <\/span>Page \u2013 171<\/span><\/p>\n

<\/p>\n
\n

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

 <\/span>compulsory or optional for
\nliterature students of the Higher Course. When the matter was referred to the
\nMother for decision, she replied:)<\/span><\/i> <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

To the teachers: <\/i><\/span><\/p>\n

It is not so much the details of organisation as the attitude<\/span> that must change. <\/span><\/p>\n

It seems that unless the teachers themselves get above the usual
\nintellectual level, it will be difficult for them to fulfil their duty and
\naccomplish their task. <\/span><\/p>\n

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

10 August
\n 1960<\/span><\/i> <\/span><\/i>\u00a0 <\/span><\/span><\/p>\n

It is not through uniformity that you obtain unity. <\/span><\/p>\n

It is not through uniformity of programmes and methods that you
\nwill obtain the unity of education. <\/span><\/p>\n

Unity is obtained through a constant reference, silent or
\nexpressed, as the case demands, to the central ideal, the central force or
\nlight, the purpose and the goal of our education.<\/span><\/p>\n

The true, the supreme Unity expresses itself in diversity. It is
\nmental logic that demands sameness. In practice, each one must find and apply
\nhis own method, that which he understands and feels. It is only in this way
\nthat education can be effective.<\/span> <\/span><\/p>\n


\n\u00a0<\/span><\/i>13
\n October 1960<\/span><\/i> <\/span><\/i> <\/span><\/p>\n

Mother, would you please define in a few words what you mean
\nessentially by \u201cfree progress\u201d? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

A progress guided by the soul and not subjected to habits,
\nconventions or preconceived ideas.  <\/span><\/p>\n

\nPage \u2013 172<\/span><\/p>\n

<\/p>\n
\n

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

(Several teachers submitted a report which expressed concern about
\nthe irregular study and class attendance of the students. In the opinion of the
\nteachers, only a few students were doing satisfactory work. As a solution, they
\nsuggested a more strict organisation of classes. The Mother commented:)<\/span><\/i> <\/span><\/i><\/p>\n

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

First for the teachers: <\/span><\/p>\n

I am satisfied with the figures indicated in the report. In spite
\nof what one might think, the proportion of very good students is satisfactory.
\nIf out of 150 students, there are 7 individuals of genuine value, it is very good.<\/span><\/p>\n

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

Now for the organisation: <\/span><\/p>\n

The classes as a whole may be reorganised so as to fulfil the
\nneeds of the majority, that is to say, of those who, in the absence of any
\noutside pressure or imposed discipline, work badly and make no progress. <\/span><\/p>\n

But it is essential that the present system of education in the
\nnew classes should be maintained, in order to allow outstanding individuals to
\nshow themselves and develop freely. That is our true aim. It should be known \u2013
\nwe should not hesitate to proclaim it \u2013 that the whole purpose of our school is
\nto discover and encourage those in whom the need for progress has become
\nconscious enough to direct their lives. It ought to be a privilege to be
\nadmitted to these Free Progress classes. <\/span><\/p>\n

At regular intervals (every month, for example) a selection should
\nbe made and those who cannot take advantage of this special education should be
\nsent back into the normal stream. <\/span><\/p>\n

The criticisms made in the report apply to the teachers as much as
\nto the students. For students of high capacity, one teacher well versed in his
\nsubject is enough even a good text- book, together with encyclopedias and
\ndictionaries would be enough. But as one goes down the scale and the capacity
\nof the student becomes lower, the teacher must have higher and higher <\/span><\/p>\n

 <\/span>Page \u2013 173<\/span><\/p>\n

<\/p>\n
\n

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

 capacities: discipline, self-control, consecration, psychological
\nunderstanding, infectious enthusiasm, to awaken in the student the part which
\nis asleep the will to know, the need for progress, self-control. <\/span><\/p>\n

Just as we organise the school in such a way as to be able to
\ndiscover and help outstanding students, in the same way, the responsibility for
\nclasses should be given to outstanding teachers. <\/span><\/p>\n

So I ask each teacher to consider his work in the school as the
\nbest and quickest way of doing his Yoga. Moreover, every difficulty and every
\ndifficult student should be an opportunity for him to find a divine solution to
\nthe problem. <\/span> <\/span><\/p>\n


\n\u00a0<\/span><\/i>5
\n August 1963<\/span><\/i> <\/span><\/i> <\/span><\/p>\n

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

Mother, my students tell me that Z has told them that latent
\nfaculties could be developed by methodical exercises and that You had indicated
\nthese exercises to him. He added that we should experiment with this here in
\nour Centre of Education. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

On Z’s insistence, I had indicated a first exercise \u2013 but the
\nresults were rather unfortunate, and I had to stop. <\/span><\/p>\n

When the time has come, these things come naturally,
\nspontaneously, so to say, and it is better not to make any arbitrary
\nresolutions. <\/span><\/p>\n

 <\/span><\/p>\n

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

The education we are given here at present differs little from the
\neducation that is given elsewhere. This is precisely why we should try here to
\neducate the latent and spiritual faculties of the student. But how can we do
\nthis in school<\/span><\/i>?
\n<\/span><\/p>\n

 <\/span><\/p>\n

This cannot be done by any external method. It depends almost
\nentirely on the teacher’s attitude and consciousness. If he does not have the
\nvision and the inner knowledge himself, how can<\/span> <\/span>he transmit them to his
\nstudents? <\/span><\/p>\n

 <\/span>Page \u2013 174<\/span><\/p>\n

<\/p>\n
\n

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

To tell the truth, we rely mainly on the all-surrounding
\natmosphere charged with spiritual force, which has an effect even if it is not
\nperceived or felt. <\/span><\/p>\n

 <\/span><\/i><\/p>\n


\n\u00a0<\/span><\/i>20
\n April 1966<\/span><\/i> <\/span><\/i> <\/span><\/p>\n

To the teachers and students: <\/span><\/p>\n

The \u201cVers la Perfection\u201d classes1<\/sup> are in accord with
\nthe teaching of Sri Aurobindo. <\/span><\/p>\n

They lead towards the realisation of the Truth. <\/span><\/p>\n

Those who do not understand that are turning their backs on the
\nfuture. <\/span> <\/span><\/p>\n

\u00a0<\/span>September 1966 <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(A teacher complained that trivial
\nand useless things were being taught that, for example, in the language classes
\nstudents were asked to read foolish stories and given insignificant details
\nabout the life and customs of the people.)<\/i><\/span>\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Your difficulty comes from the fact that you have still the old
\nbelief that in life some things are high and others low. It is not exact. It is
\nnot the things or the activities that are high or low, it is the consciousness
\nof the doer which is true or false. <\/span><\/p>\n

If you unite your consciousness with the Supreme Consciousness and
\nmanifest it, all you think, feel or do becomes luminous and true. It is not the
\nsubject of the teaching which is to be changed, it is the consciousness with
\nwhich you teach that must be enlightened. <\/span> <\/span><\/p>\n


\n\u00a0<\/span><\/i>31
\n July 1967<\/span><\/i> <\/span><\/i>\u00a0 <\/span><\/span><\/p>\n


\n1<\/font><\/span><\/sup>The name given by the
\nMother to a group of classes based on the Free Progress System.<\/span><\/font><\/p>\n

 <\/span>Page \u2013 175<\/span><\/span><\/p>\n

<\/p>\n
\n

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

I don’t even
\nknow whether I have a soul, but as a teacher I am expected to help the students
\nand \u201cinsist on the growth of the soul\u201d some light please. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

The contradiction comes from the fact that you want to\u00a0 <\/span>it \u201cmentalise<\/i>\u201d<\/span> and this is impossible. It is an attitude, an inside attitude
\nmostly but which governs the outside action as much as it possible. It is
\nsomething to be lived<\/span> much more
\nthan to be taught. <\/span><\/p>\n

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

If we
\nare to have a new system, what exactly will this system be? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

It will be put into practice in the best way possible, according
\nto the capacity of each teacher. <\/span> <\/span><\/p>\n


\n\u00a0<\/span><\/i>25
\n July 1967<\/span><\/i> <\/span><\/i><\/p>\n

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

(A teacher suggested reorganising the curriculum of the students
\nof a certain age-group. He advised reducing the number of scheduled classes;
\nteachers would give individual assistance to their students in the mornings and
\nmeet them as a class only in the afternoons. His letter ended:)<\/span><\/i><\/p>\n

Many teachers feel that the division
\nbetween X’s classes and what is called the \u201cOld System\u201d is not desirable. With
\nthe reorganisation we suggest, the differences between the two will be greatly
\ndiminished. Do you think that this division should continue? Must we go on
\nwaiting for it to disappear? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

It would be infinitely preferable that the division should
\ndisappear immediately. The effectiveness of what you suggest will become
\napparent only in practice. Therefore it seems to me that<\/span><\/p>\n

 <\/span>Page \u2013 176<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>the best thing is to try,
\neither for a full year if the results are slow to show themselves, or for three
\nmonths if the results are clearly apparent by then. <\/span><\/p>\n

With sincerity and flexibility you should be able to solve the
\nproblem. <\/span> <\/span><\/p>\n


\n\u00a0<\/span><\/i>6
\n November 1967<\/span><\/i> <\/span><\/i>\u00a0 <\/span><\/span><\/p>\n

 <\/span><\/p>\n

A
\nmeeting of the teachers of the Higher Course was held on <\/span><\/i>the 9th of November 1967<\/span><\/i> in order to
\ndiscuss suggestions for possible changes in the Higher Course. A proposal was
\nmade that the Higher Course may be reorganised as follows: <\/span>\u00b9<\/span><\/span><\/i><\/p>\n

1.
\nThe choice of a subject for study should be freely made by each student, and it
\nshould reflect a real and serious quest of the student; <\/span><\/i><\/p>\n

2.
\nEach topic thus selected would constitute a short or a long project, according
\nto the nature of the topic; <\/span><\/i><\/p>\n

3. In
\nexploring each project, students would take the help of the teacher or teachers
\nthat they might choose from among the teachers competent to deal with it; <\/span><\/i><\/p>\n

4.
\nThere will be no fixed oral classes; but teachers may by agreement with their students
\narrange for oral classes as and when necessary, preferably in the afternoons; <\/span><\/i><\/p>\n

5.
\nThe exact quantum of work to be covered by each student for his selected course
\ncannot be determined, but in order to have completed his Course, he should have
\nshown regularity of sustained effort, development of capacities, understanding
\nof his subjects and the power of answering relevant questions orally<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

1<\/font><\/span><\/sup>Here are listed only five of the fourteen proposals upon which the
\nMother’s reply is based<\/font><\/span><\/p>\n

 <\/span><\/i>Page – 177<\/span><\/span><\/i><\/p>\n

<\/p>\n
\n

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

\n<\/p>\n

\nPage – 178<\/font><\/p>\n

\n

and in
\nwriting with sufficient clarity and precision. The quality of the work will be
\nmore important than the quantity of the work, although the latter too should
\nnot be meagre, but commensurate with our high standards. <\/span><\/i><\/p>\n

The
\nabove proposal was met with a general approval with some exceptions and it was
\ndecided to refer it to the Mother to seek Her guidance with regard to it. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is all right. Now the important point is to apply it with
\nsincerity and thoroughness. <\/span><\/p>\n

Blessings. <\/span><\/p>\n

 <\/span>November 1967<\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

X said that we should ask Mother if the project method, under
\nwhich each student will be asked to select one or a few topics for intensive
\nstudy and exploration, should not be accompanied by a more comprehensive study
\nintended to impart to the students a wider understanding of the important
\nbranches of knowledge. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

School is just a preparation to make the students capable of
\nthinking, studying, progressing and becoming intelligent if they can \u2013 all that
\nmust be done during the entire life<\/span>
\nand not only in school. <\/span><\/p>\n

\u00a0<\/span>November 1967 <\/span><\/i><\/p>\n

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

Up to the secondary level, it is understood that the children are
\ntoo young to know about Yoga and to decide whether they want to take up Yoga or
\nnot. So<\/span><\/i> <\/span> <\/span><\/p>\n

\nPage \u2013 179<\/span><\/p>\n

<\/p>\n
\n

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


\n\u00a0<\/span>the education to them is
\neducation and nothing else. <\/span><\/i><\/p>\n

But for the Higher Course, I think, it
\nmust be made clear that only those who are here for Yoga can be admitted as
\nmembers of this Course then the education becomes Yoga. <\/span><\/i><\/p>\n

If Mother gives Her directive on this
\npoint, it will make things very clear to many of us. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is not quite like that. In all the sections, Primary, Secondary
\nand Higher Course, the children will follow yogic methods in their education
\nand prepare and try to bring down new knowledge. So all the students can be
\nsaid to be doing Yoga. <\/span><\/p>\n

A distinction must be made, however, between those doing Yoga and
\nthe disciples. To be a disciple one has to surrender and the decision to do so
\nmust be full and spontaneous. Such decisions have to be taken individually \u2013 when
\nthe call comes \u2013 and it cannot be imposed or even suggested. <\/span><\/p>\n

Blessings.1<\/sup> <\/span><\/p>\n


\n\u00a0<\/span><\/i>16
\n November 1967<\/span><\/i> <\/span> <\/span><\/i><\/p>\n

(Concerning a choice of textbooks for a mathematics class)<\/span><\/i> <\/span><\/p>\n

 <\/span><\/p>\n

The French book is the only one that seems possible to me \u2013 the
\nothers are forbidding and make you disinclined to work. <\/span><\/p>\n

But I would not advise giving this French book to the students.
\nThey do not really need books. The teacher or teachers should use the book to
\nprepare lessons that are adapted to the knowledge, the capacity and the needs
\nof the students. That is to say that the teachers should learn what is in the
\nbook and transcribe it and explain it to the students, bit by bit, a little at
\na time, with plenty of explanations, comments and practical <\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9<\/font><\/span>After
\nreading\u00a0 <\/span>this\u00a0 <\/span>report of her comment, the Mother wrote
\n\u201dBlessings\u201d and her signature.<\/font><\/span> <\/font><\/span><\/p>\n

\nPage \u2013 180<\/a><\/span><\/p>\n

<\/p>\n
\n

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

examples so as to make the subject accessible and attractive, that
\nis, a living application <\/span><\/p>\n

instead of dead, dry theory. <\/span> <\/span><\/i><\/p>\n


\n\u00a0<\/span><\/i>3
\n December 1967<\/span><\/i> <\/span><\/i> <\/i><\/span><\/p>\n

Sweet Mother, <\/span><\/i><\/p>\n

It is about a week that we started our new
\nexperiment in the Higher Course. And already a few questions have arisen with
\nregard to which I seek Thy Light and Guidance. <\/span><\/i><\/p>\n

The organisation and the programme of the
\nteachers and students have been so framed as to give pre-eminent importance to
\nthe free growth and progress of the individual. <\/span><\/i><\/p>\n

1. Some teachers have said that this is
\nall right for the elite, but not for the common or average students. <\/span><\/i><\/p>\n

But, Mother, should we not so endeavour as
\nto gradually turn the average students into the elite? And, if so, would it not
\nbe good to so organise that the stress is laid on the training of the \\’elite,
\nand to allow now and then, for shorter or slightly longer periods, some
\nconcessions for the average students \u2013 but aiming always to eliminate
\nultimately such concessions? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

We want here only children that can be considered as an \u00e8lite. The
\norganisation must be made for them. Those who cannot fit in, they have only to
\ngo after a one year trial. <\/span><\/p>\n

 <\/i><\/span><\/p>\n

2. Some
\nteachers have said that there is a conflict between the needs of the
\nindividual’s progress and those of the progress of the group of which the
\nindividual in question is a member. How to reconcile and resolve this conflict? <\/span><\/i><\/p>\n

\nPage \u2013 181<\/span><\/span><\/i><\/p>\n

<\/p>\n
\n

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

It
\nhas been contended that if the individual remains more or less with his group,
\nhe gets the advantage of sharing the group’s experience, of group discussions
\nand of a collective study. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

All that is useless \u2013 if the individual can progress at his
\nmaximum the group will necessarily benefit by it. If the individual is
\nsubmitted to the possibility and capacity of the group, he loses his chance of
\ntotal progress. <\/span> <\/span><\/i><\/p>\n


\n\u00a0<\/span><\/i>22
\n December 1967<\/span><\/i> <\/span><\/i><\/p>\n

 <\/span><\/p>\n

X asked me some time ago whether I would like to work in the Free
\nProgress classes. At present I am teaching in classes where what is called the
\n\u201cold way\u201d is used. <\/span><\/i><\/p>\n

Mother, tell me whether I should remain
\nwhere I am now or whether I should work in the Free Progress classes? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

The old method of teaching is obviously outdated and will be
\ngradually abandoned throughout the whole world. <\/span><\/p>\n

But to tell the truth, each teacher, drawing his inspiration from
\nmodern ideas, should discover the method which he finds best and most suited to
\nhis nature. Only if he does not know what to do may he join his class to those
\nof X. <\/span><\/p>\n

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

Ordinary classes belong to the past and will gradually disappear.
\nAs for the choice between working alone or joining the \u201cVers la Perfection\u201d
\nclasses, that depends on you. Because to teach and to conduct a class one must
\nmove away from theory and intellectual speculations to a very concrete
\napplication which has to be worked out in all its details.  <\/span><\/p>\n

\nPage \u2013 182<\/span><\/p>\n

<\/p>\n
\n

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

Learning to teach while taking a class is certainly very good for
\nthe would-be teacher, but certainly less useful for the students. <\/span><\/p>\n

To join \u201cVers la Perfection\u201d is a kind of training which may be
\nvery useful for a beginner, who can easily learn the practical side of teaching
\nthere. <\/span><\/p>\n

The choice is yours. <\/span><\/p>\n

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

I have observed two contradictory kinds of ideas in myself: one
\nkind in favour of individual work, another in favour of group work. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Isn’t it possible to divide the class time into two parts (equal
\nor unequal according to the need) and to try out both systems? This would give
\ndiversity to the teaching and provide a wider field for observation of the
\nstudents and their capacities. <\/span><\/p>\n

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

(Below is a
\nsummary of questions concerning two groups of classes for children of fourteen
\nto eighteen. Though both groups were based on the Free Progress System, the
\nprogramme of \u201cEn Avant\u201d was more structured than that of \u201cVers la
\nPerfection\u201d.\u00a0 <\/span><\/span><\/i><\/p>\n

1.
\nThere are some differences of opinion among the teachers about the direction
\nthat should be taken by our school. How to do away with these differences? <\/span><\/i><\/p>\n

2.
\nShould there be fixed classes and a fixed programme for children below fourteen
\nor can they also be given the freedom to choose their line of work and to work
\nat their own pace? <\/span><\/i><\/p>\n

3. Is
\nit or is it not our essential task to realise the conditions in which the inner
\nsoul of the child will<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 183<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>find it possible to come forward and guide his
\ndevelopment? <\/span><\/i><\/p>\n

4.
\nShould we envisage a fusion of the two groups \u201cVers la Perfection\u201d and \u201cEn
\nAvant\u201d? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

All of them are both right and wrong at the same time. <\/span><\/p>\n

First of all it seems that after the age of seven, those who have
\na living soul are so awake that they are ready to find it, if they are helped.
\nBelow seven this is exceptional. <\/span><\/p>\n

There are great differences among our children. First there are
\nthose who have a living soul. For them there is no question. We must help them
\nto find it. <\/span><\/p>\n

But there are others, the ones who are like little animals. If
\nthey are children from the outside, whose parents expect them to be taught –
\nfor them the \u201cEn Avant\u201d classes are suitable. It is of no importance. <\/span><\/p>\n

The problem is not whether to have classes and programmes or not.
\nThe problem is to choose the children. <\/span><\/p>\n

Up to the age of seven, children should enjoy themselves. School
\nshould all be a game, and they learn as they play. As they play they develop a
\ntaste for learning, knowing and understanding life. The system is not very
\nimportant. It is the attitude of the teacher that matters. The teacher should
\nnot be something that one endures under constraint. He should always be the
\nfriend whom you love because he helps and amuses you. <\/span><\/p>\n

Above the age of seven, the new system can be applied to those who
\nare ready, provided that there is a class where the others can work in the
\nordinary way. And for that class the teacher should be convinced that what he
\nis doing is the right method. He should not feel that he is relegated to an
\ninferior task.\u00a0 <\/span><\/span><\/p>\n

When people do not agree, it is their pettiness, their narrowness
\nwhich prevents them from doing so. They may be right in their idea\u2026\u00a0\u00a0 <\/span>but they may not be doing the right thing,
\nif they don’t have the necessary opening. <\/span>
\n <\/span><\/p>\n

\nPage \u2013 184<\/span><\/p>\n

<\/p>\n
\n

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

These things should be above considerations of personality. It is
\na weakness to mix the two. There should be no considerations of personality. <\/span><\/p>\n

There are some things that we cannot do. For example, if we wanted
\nto bring up all the children by the new method, we would have to take them all
\non trial for one or two months, find out those who can follow, and send the
\nothers back to their families. It is impossible. <\/span><\/p>\n

We must therefore produce the solution within<\/span>. There are children who don’t like the new method \u2013 responsibility
\nworries them. I have received intimations of this in letters from children. We
\ncan only leave them as they are. <\/span><\/p>\n

Everyone, without exception, without exception<\/span>, should know that he is not someone who knows
\nand applies what he knows. Everyone is learning to be what he should be and to
\ndo what he should do. <\/span><\/p>\n

16 November
\n 1968<\/span><\/i> <\/span><\/i>\u00a0 <\/span><\/span><\/p>\n

I have read with satisfaction what you say about your work and I
\napprove of it for your own work<\/span>.
\n<\/span><\/p>\n

But you must understand that other teachers can conceive their own
\nwork differently and be equally right. <\/span><\/p>\n

I am surprised at your criticism of Y, for it does not correspond
\nto what I know of him and his attitude. <\/span><\/p>\n

I take this opportunity to assure you that spiritual progress and
\nthe service of Truth are based on harmony and not on division and criticism. <\/span><\/p>\n

 <\/span><\/i><\/p>\n


\n\u00a0<\/span><\/i>25
\n November 1968<\/span><\/i> <\/span><\/i>\u00a0 <\/span><\/span><\/p>\n

Progress lies in widening, not in restriction. <\/span><\/p>\n

There must be a bringing together of all points of view by putting
\neach one in its true place, not an insistence on some to the exclusion of
\nothers.  <\/span><\/p>\n

\nPage \u2013 185<\/span><\/p>\n

<\/p>\n
\n

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

True progress lies in the widening of the spirit and the abolition
\nof all limits. <\/span> <\/span><\/p>\n


\n\u00a0<\/span><\/i>22
\n October 1971<\/span><\/i> <\/span><\/i>\u00a0 <\/span><\/span><\/p>\n

The teachers have to grow into the needed consciousness, emphasis
\nshould be on the actual experiences of work and there should be no difference
\nin the child’s mind between work and play \u2013 all should be a joy of interest. It
\nis the teacher’s job to create that interest. <\/span><\/p>\n

If the interest is there, the right work will follow. <\/span> <\/span><\/i><\/p>\n


\n\u00a0<\/span><\/i>1
\n November 1971<\/span><\/i> <\/span><\/i>\u00a0 <\/span><\/span><\/p>\n

R was absent today and I found, after the class, that he has Your
\npermission to stop coming to my class and take woodwork instead. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

He told me he liked much better to do manual work instead of
\nstudies. I thought he was right in his instinct and his choice was the best for
\nhis nature. So I gave him the permission required. <\/span> <\/span><\/i><\/p>\n


\n\u00a0<\/span><\/i>26
\n March 1946<\/span><\/i> <\/span><\/i>\u00a0 <\/span><\/span><\/p>\n

You must be very careful to see that there is no overlapping in
\nthe lessons that you teach. Your subjects are related to each other. If two
\nteachers begin to speak on the same point, naturally there will be some
\ndifference in their points of view. The same thing seen from different angles
\nlooks different. This will bring confusion in the young minds of the students
\nand they will start comparison amongst the teachers, which is not very
\ndesirable. So each one should try to take up his own subject without wandering
\nabout in other subjects. <\/span> <\/span><\/i><\/p>\n


\n\u00a0<\/span><\/i>10
\n September 1953<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 186<\/span><\/span><\/p>\n

<\/p>\n
\n

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

Regarding the questions that will be put to the students, I would
\nask the teachers to think with it ideas} instead of with words. <\/span><\/p>\n

And, a little later, when it becomes normal for them to think with
\nideas, I shall ask of them a greater progress, which will be the decisive
\nprogress, that is, instead of thinking with ideas, to think with experiences<\/span>. When one can do that,
\none really begins to understand. <\/span><\/p>\n

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

You have asked the teachers \u201cto think with ideas instead of with
\nwords\u201d. You have also said that later on you will ask them to think with
\nexperiences. Will you throw some light on these three ways of thinking? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Our house has a very high tower; at the very top of that tower
\nthere is a bright and bare room, the last one before we emerge into the open
\nair, into the full light. <\/span><\/p>\n

Sometimes, when we are at leisure to do so, we climb up to this
\nbright room, and there, if we remain very quiet, one or more visitors call on
\nus; some are tall, others small, some single, others in groups; all are bright
\nand graceful. <\/span><\/p>\n

Usually, in our joy at their arrival and in our haste to receive
\nthem well, we lose our tranquillity and come galloping down to rush into the
\nlarge hall which forms the base of the tower and which is the store-room of
\nwords. Here, more or less excited, we select, reject, assemble, combine,
\ndisarrange, rearrange all the words within our reach in an attempt to
\ntranscribe this or that visitor who has come to us. But most often the picture
\nwe succeed in making of her is more like a caricature than a portrait. <\/span><\/p>\n

And yet if we were wiser, we would remain up there at the summit
\nof the tower, quite still, in joyful contemplation. Then, after a certain
\nlength of time, we would see the visitors themselves descending slowly,
\ngracefully, calmly, without losing any<\/span> <\/span><\/p>\n

\nPage \u2013 187<\/span><\/p>\n

<\/p>\n
\n

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

thing of their elegance or their beauty and, as they cross the
\nstore-room of words, clothing themselves effortlessly, automatically, with the
\nwords needed to make them perceptible even in the material house. <\/span><\/p>\n

This is what I call thinking with ideas. <\/span><\/p>\n

When this process is no longer mysterious to you, I shall explain
\nwhat is meant by thinking with experiences. <\/span> <\/span><\/i><\/p>\n

\u00a0<\/span>31 May 1960 <\/span><\/i><\/p>\n

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

When you think with words, you can express what you think with
\nthose words only. To think with ideas is to be able to put the same idea in
\nmany kinds of words. The words can also be of different languages, if you
\nhappen to know more than one language. This is the first, the most elementary
\nthing about thinking with ideas. <\/span><\/p>\n

When you think with experience, you go much deeper and you can
\nexpress the same experience with many kinds of ideas. Then thought can take
\nthis form or that form in any language and through all of them the essential
\nrealisation will remain unchanged. <\/span><\/p>\n

 <\/span><\/p>\n

To be convincing when you speak, think not in ideas but in
\nexperiences.  <\/span><\/p>\n

 <\/span><\/p>\n

Did you attend the teachers’ meeting with X? They were meeting
\nbecause in addition to their studies they wanted to give everyone a special
\nproject. They wanted to help them to discover what the scientists are
\ndiscovering at the moment \u2013 \u00a0<\/span>\u201cWhat is
\nwater?\u201d, \u201cWhy does sugar dissolve in water?\u201d and all these things that are
\nleading scientists to the conclusion that they know nothing.\u00a0 <\/span> <\/span><\/p>\n

\nPage \u2013 188<\/span><\/p>\n

<\/p>\n
\n

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

So I asked them the question: \u201cWhat is death?\u201d <\/span><\/p>\n

It is very important. For hundreds of years men have been asking
\nthis question. They don’t know. <\/span><\/p>\n

The students will say that they don’t know what death is, but they
\nwill find out by investigation. To understand this, you must know that (Mother makes a gesture indicating several
\ndirections)<\/span>, and in the end the knowledge is much wider than if one
\nfollows a straight line. <\/span><\/p>\n

In silence, one comes into contact with the Truth. Later, the idea
\ndescends, passes through the \u201clibrary\u201d of words and picks out the most suitable
\nones. At first it comes hazily. You must continue until it becomes precise. You
\ncan note it down, but you should remain quiet and continue. Then you get the
\nexact word. The word that comes then is used in its essential sense, but not in
\nits conventional sense.<\/span><\/p>\n

It is not quite the reality; they are the words which come closest
\nto the reality. The teachers should do that. It would be very useful instead of
\n(gesture of going round and round in
\nthe head)<\/span>.  <\/span><\/p>\n

(Silence<\/i>)<\/i><\/span><\/p>\n

 <\/span><\/p>\n

I don’t know whether you have tried to get mental silence. You can
\nspend your whole life on that and achieve almost nothing, whereas this is
\nextremely interesting. <\/span><\/p>\n

At first nothing happens. You must stay like that:\u00a0 <\/span>\u2013 not actively be in an aspiration towards
\nthe Divine. There must be no movement in the mind; it is not even surrender, it
\nis a movement of perfect\u2026 something between self-giving and self-abdication.
\nAnd if the mind makes an offering of its way of being, one day the answer comes
\nspontaneously. It falls like a light.\u00a0 <\/span><\/span><\/p>\n

The calmer you are, the more confidence you have, the more
\nattentive you are, the more clearly it comes. A time comes when one has only to
\ndo that (gesture of opening<\/i>)\u2026<\/span>\u00a0 <\/span>The student asks a question. You remain same
\ngesture<\/i>)\u2026<\/span>  <\/span><\/p>\n

\nPage \u2013 189<\/span><\/p>\n

<\/p>\n
\n

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

And above all, do not think actively: \u201dI want to know\u2026 What should
\nI say to him?\u201d No! <\/span><\/p>\n

Then you will always get the answer for the student. Perhaps not
\nthe answer to the question he has asked, but the answer he needs. And it will
\nalways be interesting\u2026\u00a0 <\/span><\/span><\/p>\n

Up there, one knows. When you come to believe that the mind is
\npowerless, that it knows nothing, you fall silent. You are more and more
\nconvinced that up there, there is a consciousness that not only knows but has
\nthe power, perceives the smallest detail and consequently the student’s need,
\nand replies to that. When you are convinced of that, you give up your personal
\nintervention and say: \u201cTake my place.\u201d <\/span> <\/span><\/p>\n


\n\u00a0<\/span><\/i>31
\n July 1967<\/span><\/i> <\/span><\/i><\/p>\n

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

I let these
\nthree boys \u201cdrug\u201d themselves with their games, hoping that they would grow out
\nof it more quickly. <\/span><\/i><\/p>\n

And
\nin fact that is what happened at the beginning of the third week: the three
\nchildren are putting their names down for individual games and forgetting their
\nnoisy games. <\/span><\/i><\/p>\n

May I
\ncontinue to do this: to let this \u201cout of school\u201d abscess form and then burst,
\nnot caring about the time that goes by and that seems to be wasted from the
\nacademic point of view? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Certainly, it is the best thing to do.  <\/span><\/p>\n

 <\/span><\/p>\n

Within the
\nframework of the school, should we allow \u201cout of school\u201d games of a certain
\ntype, such as hide-and-seek, ball-games (cricket), building a house\u2026\u00a0 <\/span>Seeing the children clamouring for them, it
\ngave us the idea that our children may have been cut off from a certain kind of
\nactivity: being able sometimes to play<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 190<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>in complete freedom in a big park! Is this a
\nreal need in the children?\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/p>\n

Undoubtedly. <\/span><\/p>\n


\n\u00a0<\/span><\/i>23
\n September 1960<\/span><\/i> <\/span><\/i>\u00a0 <\/span><\/span><\/p>\n

It is very difficult to choose games which are useful and
\nprofitable for a child. It asks for much consideration and reflection, and all
\nthat one does unthinkingly can have unhappy consequences. <\/span><\/p>\n

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

If the children, even very small, are taught to put things in
\norder, classify objects by kind, etc. etc., they like it very much and learn
\nvery well. There is a wonderful opportunity to give them good lessons of
\narrangement and tidiness, practical,
\neffective lessons<\/span>, not theory. <\/span><\/p>\n

Try and I am sure the children will help you to arrange things. <\/span><\/p>\n

Love and blessings. <\/span>\u00a0<\/span><\/span><\/p>\n

14 December
\n 1963<\/span><\/i> <\/span><\/i><\/p>\n

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

It has been
\nnoticed that quite a good number of students do not have the correct posture
\nwhile sitting and writing. When they write they do not keep the notebook in
\nfront of them. It is kept at an angle of 45 to 90 degrees. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Perhaps it would be good for the teachers themselves to learn
\nfirst the proper posture while writing? <\/span><\/p>\n

With my blessings. \u00a0 <\/span><\/span><\/p>\n

\nPage \u2013 191<\/span> <\/span><\/span><\/p>\n

<\/p>\n
\n

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

Sri
\nAurobindo, in one of his letters, has written about the young people and their
\nreadiness for sadhana. I enclose a copy of this letter for you to see. I should
\nlike to know from you if the warning given by Sri Aurobindo in this letter
\nagainst enthusiastically communicating to the young people the ideas and
\nfeelings about spiritual life should be kept in mind while speaking to our
\nstudents in the class? Is there a danger of \u201clighting an imitative and unreal
\nfire\u201d in them as Sri Aurobindo says here? <\/span><\/i><\/p>\n

Sri
\nAurobindo’s letter: \u201cIt may be said generally that to be over-anxious to pull
\npeople, especially very young people, into the sadhana is not wise. The sadhak
\nwho comes to this yoga must have a real call, and even with the real call the
\nway is often difficult enough. But when one pulls people in a spirit of
\nenthusiastic propagandism, the danger is of lighting an imitative and unreal
\nfire, not the true Agni, or else a short-lived fire which cannot last and is
\nsubmerged by the uprush of the vital waves. This is especially so with young
\npeople who are plastic and easily caught hold of by ideas and communicated
\nfeelings not their own afterwards the vital rises with its unsatisfied demands
\nand they are swung between two contrary forces or rapidly yield to the strong
\npull of the ordinary life and action and satisfaction of desire which is the
\nnatural bent of adolescence. Or else the unfit adhar tends to suffer under the
\nstress of a call for which it was not ready, or at least not yet ready. When
\none has the real thing in oneself, one goes through and finally takes the full
\nway of sadhana, but it is only a minority that does so. It is better to receive
\nonly people who come of themselves and of these only those in whom the call is
\ngenuinely their own and persistent.\u201d1<\/sup><\/span><\/i><\/p>\n

 <\/span><\/sup><\/i><\/p>\n


\n1<\/font><\/span><\/sup>Letters on Yoga<\/font><\/span>, Cent. Vol.
\n24, pp. 1615-16.<\/font><\/span> <\/span><\/p>\n

\nPage \u2013 192<\/span><\/span><\/p>\n

<\/p>\n
\n

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

This quotation is splendid and very, very useful. <\/span><\/p>\n

Certainly the warning given by Sri Aurobindo must be strictly kept
\nin mind when speaking to the young people who are bound to change their mind
\neasily. <\/span><\/p>\n

In class you must remain very objective. <\/span><\/p>\n

Blessings.   <\/span><\/p>\n

2
\n June 1967<\/span><\/i><\/span><\/i><\/p>\n

 <\/span><\/p>\n

I should
\nlike to know what exactly you mean by \u201cobjective\u201d in the above answer. Do you
\nmean that no personal feeling must be allowed to enter in thought and speech
\nwhile explaining Sri Aurobindo’s and your views concerning sadhana to the
\nstudents? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Yes, that. <\/span><\/p>\n

\u00a0<\/span>Do not speak of yourself or
\nyour own experience. <\/span> <\/span><\/i><\/p>\n


\n\u00a0<\/span><\/i>5
\n June 1967<\/span><\/i> <\/span><\/i>\u00a0 <\/span><\/span><\/p>\n

Teachers must not be absent on the days and at the times of their
\nclasses. If a person is obliged to have external activities during
\nschool-hours, he cannot be a teacher. <\/span> <\/span><\/p>\n


\n\u00a0<\/span><\/i>11
\n March 1970<\/span><\/i><\/p>\n

\n
\nDiscipline <\/font><\/span>
\n <\/font><\/b><\/span><\/p>\n

 <\/span><\/p>\n

Constraint is not the best or most effective principle of
\neducation. The true education should open out and reveal what is already there
\nin these developing beings. Just as flowers open out in the sun, children open
\nout in joy. Obviously joy does not mean weakness, disorder and confusion, \u2013 but
\na luminous <\/span>
\n <\/span><\/p>\n

\nPage \u2013 193<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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