THE right kind of education is concerned with individual freedom, which
alone can bring true cooperation with the whole, with the many; but this
freedom is not achieved through the pursuit of one's own aggrandizement
and success. Freedom comes with self-knowledge, when the mind goes above
and beyond the hindrances it has created for itself through craving its
own security.
It is the function of education to help each
individual to discover all these psychological hindrances, and not merely
impose upon him new patterns of conduct, new modes of thought. Such
impositions will never awaken intelligence, creative understanding, but
will only further condition the individual. Surely, this is what is
happening throughout the world, and that is why our problems continue and
multiply.
It is only when we begin to understand the deep
significance of human life that there can be true education; but to
understand, the mind must intelligently free itself from the desire for
reward which breeds fear and conformity. If we regard our children as
personal property, if to us they are the continuance of our petty selves
and the fulfilment of our ambitions, then we shall build an environment, a
social structure in which there is no love, but only the pursuit of
self-centred advantages.
A school which is successful in the worldly sense
is more often than not a failure as an educational centre. A large and
flourishing institution in which hundreds of children are educated
together, with all its accompanying show and success, can turn out bank
clerks and super-salesmen, industrialists or commissars, superficial
people who are technically efficient; but there is hope only in the
integrated individual, which only small schools can help to bring about.
That is why it is far more important to have schools with a limited number
of boys and girls and the right kind of educators, than to practise the
latest and best methods in large institutions.
Unfortunately, one of our confusing difficulties
is that we think we must operate on a huge scale. Most of us want large
schools with imposing buildings, even though they are obviously not the
right kind of educational centres, because we want to transform or affect
what we call the masses.
But who are the masses? You and I. Let us not get
lost in the thought that the masses must also be rightly educated. The
consideration of the mass is a form of escape from immediate action. Right
education will become universal if we begin with the immediate, if we are
aware of ourselves in our relationship with our children, with our friends
and neighbours. Our own action in the world we live in, in the world of
our family and friends, will have expanding influence and effect.
By being fully aware of ourselves in all our
relationships we shall begin to discover those confusions and limitations
within us of which we are now ignorant; and in being aware of them, we
shall understand and so dissolve them. Without this awareness and the
self-knowledge which it brings, any reform in education or in other fields
will only lead to further antagonism and misery.
In building enormous institutions and employing
teachers who depend on a system instead of being alert and observant in
their relationship with the individual student, we merely encourage the
accumulation of facts, the development of capacity, and the habit of
thinking mechanically, according to a pattern; but certainly none of this
helps the student to grow into an integrated human being. Systems may have
a limited use in the hands of alert and thoughtful educators, but they do
not make for intelligence. Yet it is strange that words like "system,"
"institution," have become very important to us. Symbols have taken the
place of reality, and we are content that it should be so; for reality is
disturbing, while shadows give comfort.
Nothing of fundamental value can be accomplished
through mass instruction, but only through the careful study and
understanding of the difficulties, tendencies and capacities of each
child; and those who are aware of this, and who earnestly desire to
understand themselves and help the young, should come together and start a
school that will have vital significance in the child's life by helping
him to be integrated and intelligent. To start such a school, they need
not wait until they have the necessary means. One can be a true teacher at
home, and opportunities will come to the earnest.
Those who love their own children and the
children about them, and who are therefore in earnest, will see to it that
a right school is started somewhere around the corner, or in their own
home. Then the money will come - it is the least important consideration.
To maintain a small school of the right kind is of course financially
difficult; it can flourish only on self-sacrifice, not on a fat bank
account. Money invariably corrupts unless there is love and understanding.
But if it is really a worthwhile school, the necessary help will be found.
When there is love of the child, all things are possible.
As long as the institution is the most important
consideration, the child is not. The right kind of educator is concerned
with the individual, and not with the number of pupils he has; and such an
educator will discover that he can have a vital and significant school
which some parents will support. But the teacher must have the flame of
interest; if he is lukewarm, he will have an institution like any other.
If parents really love their children, they will
employ legislation and other means to establish small schools staffed with
the right kind of educators; and they will not be deterred by the fact
that small schools are expensive and the right kind of educators difficult
to find. They should realize, however, that there will inevitably be
opposition from vested interests, from governments and organized
religions, because such schools are bound to be deeply revolutionary. True
revolution is not the violent sort; it comes about through cultivating the
integration and intelligence of human beings who, by their very life, will
gradually create radical changes in society.
But it is of the utmost importance that all the
teachers in a school of this kind should come together voluntarily,
without being persuaded or chosen; for voluntary freedom from worldliness
is the only right foundation for a true educational centre. If the
teachers are to help one another and the students to understand right
values, there must be constant and alert awareness in their daily
relationship.
In the seclusion of a small school one is apt to
forget that there is an outside world, with its ever-increasing conflict,
destruction and misery. That world is not separate from us. On the
contrary, it is part of us, for we have made it what it is; and that is
why, if there is to be a fundamental alteration in the structure of
society, right education is the first step.
Only right education, and not ideologies, leaders
and economic revolutions, can provide a lasting solution for our problems
and miseries; and to see the truth of this fact is not a matter of
intellectual or emotional persuasion, nor of cunning argument.
If the nucleus of the staff in a school of the
right kind is dedicated and vital, it will gather to itself others of the
same purpose, and those who are not interested will soon find themselves
out of place. If the centre is purposive; and alert, the indifferent
periphery will wither and drop away; but if the centre is indifferent,
then the whole group will be uncertain and weak.
The centre cannot be made up of the headmaster
alone. Enthusiasm or interest that depends on one person is sure to wane
and die. Such interest is superficial, flighty and worthless, for it can
be diverted and made subservient to the whims and fancies of another. If
the headmaster is dominating, then the spirit of freedom and co-operation
obviously cannot exist. A strong character may build a first-rate school,
but fear and subservience creep in, and then it generally happens that the
rest of the staff is composed of nonentities.
Such a group is not conducive to individual
freedom and understanding. The staff should not be under the domination of
the headmaster, and the headmaster should not assume all the
responsibility; on the contrary, each teacher should feel responsible for
the whole. If there are only a few who are interested, then the
indifference or opposition of the rest will impede or stultify the general
effort.
One may doubt that a school can be run without a
central authority; but one really does not know, because it has never been
tried. Surely, in a group of true educators, this problem of authority
will never arise. When all are endeavouring to be free and intelligent,
cooperation with one another is possible at all levels. To those who have
not given themselves over deeply and lastingly to the task of right
education, the lack of a central authority may appear to be an impractical
theory; but if one is completely dedicated to right education, then one
does not require to be urged, directed or controlled. Intelligent teachers
are pliable in the exercise of their capacities; attempting to be
individually free, they abide by the regulations and do what is necessary
for the benefit of the whole school. Serious interest is the beginning of
capacity, and both are strengthened by application.
If one does not understand the psychological
implications of obedience, merely to decide not to follow authority will
only lead to confusion. Such confusion is not due to the absence of
authority, but to the lack of deep and mutual interest in right education.
If there is real interest, there is constant and thoughtful adjustment on
the part of every teacher to the demands and necessities of running a
school. In any relationship, frictions and misunderstandings are
inevitable; but they become exaggerated when there is not the binding
affection of common interest.
There must be unstinted co-operation among all
the teachers in a school of the right kind. The whole staff should meet
often, to talk over the various problems of the school; and when they have
agreed upon a certain course of action, there should obviously be no
difficulty in carrying out what has been decided. If some decision taken
by the majority does not meet with the approval of a particular teacher,
it can be discussed again at the next meeting of the faculty.
No teacher should be afraid of the headmaster,
nor should the headmaster feel intimidated by the older teachers. Happy
agreement is possible only when there is a feeling of absolute equality
among all. It is essential that this feeling of equality prevail in the
right kind of school, for there can be real co-operation only when the
sense of superiority and its opposite are non-existent. If there is mutual
trust, any difficulty or misunderstanding will not just be brushed aside,
but will be faced, and confidence restored.
If the teachers are not sure of their own
vocation and interest, there is bound to be envy and antagonism among
them, and they will expend whatever energies they have over trifling
details and wasteful bickerings; whereas, irritations and superficial
disagreements will quickly be passed over if there is a burning interest
in bringing about the right kind of education. Then the details which loom
so large assume their normal proportions, friction and personal
antagonisms are seen to be vain and destructive, and all talks and
discussions help one to find out what is right and not who is right.
Difficulties and misunderstandings should always
be talked over by those who are working together with a common intention,
for it helps to clarify any confusion that may exist in one's own
thinking. When there is purposive interest, there is also frankness and
comradeship among the teachers, and antagonism can never arise between
them; but if that interest is lacking, though superficially they may
co-operate for their mutual advantage, there will always be conflict and
enmity.
There may be, of course, other factors that are
causing friction among the members of the staff. One teacher may be
overworked, another may have personal or family worries, and perhaps still
others do not feel deeply interested in what they are doing. Surely, all
these problems can be thrashed out at the teachers' meeting, for mutual
interest makes for cooperation. It is obvious that nothing vital can be
created if a few do everything and the rest sit back.
Equal distribution of work gives leisure to all,
and each one must obviously have a certain amount of leisure. An
overworked teacher becomes a problem to himself and to others. If one is
under too great a strain, one is apt to become lethargic, indolent, and
especially so if one is doing something which is not to one's liking.
Recuperation is not possible if there is constant activity, physical or
mental; but this question of leisure can be settled in a friendly manner
acceptable to all.
What constitutes leisure differs with each
individual. To some who are greatly interested in their work, that work
itself is leisure; the very action of interest, such as study, is a form
of relaxation. To others, leisure may be a withdrawal into seclusion.
If the educator is to have a certain amount of
time to himself, he must be responsible only for the number of students
that he can easily cope with. A direct and vital relationship between
teacher and student is almost impossible when the teacher is weighed down
by large and unmanageable numbers.
This is still another reason why schools should
be kept small. It is obviously important to have a very limited number of
students in a class, so that the educator can give his full attention to
each one. When the group is too large he cannot do this, and then
punishment and reward become a convenient way of enforcing discipline.
The right kind of education is not possible en
masse. To study each child requires patience, alertness and intelligence.
To observe the child's tendencies, his aptitudes, his temperament, to
understand his difficulties, to take into account his heredity and
parental influence and not merely regard him as belonging to a certain
category - all this calls for a swift and pliable mind, untrammelled by
any system or prejudice. It calls for skill, intense interest and, above
all, a sense of affection; and to produce educators endowed with these
qualities is one of our major problems today.
The spirit of individual freedom and intelligence
should pervade the whole school at all times. This can hardly be left to
chance, and the casual mention at odd moments of the words "freedom" and
"intelligence" has very little significance.
It is particularly important that students and
teachers meet regularly to discuss all matters relating to the well-being
of the whole group. A student council should be formed, on which the
teachers are represented, which can thrash out all the problems of
discipline, cleanliness, food and so on, and which can also help to guide
any students who may be somewhat self-indulgent, indifferent or obstinate.
The students should choose from among themselves
those who are to be responsible for the carrying out of decisions and for
helping with the general supervision. After all, self-government in the
school is a preparation for self-government in later life. If, while he is
at school, the child learns to be considerate, impersonal and intelligent
in any discussion pertaining to his daily problems, when he is older he
will be able to meet effectively and dispassionately the greater and more
complex trials of life. The school should encourage the children to
understand one another's difficulties and peculiarities, moods and
tempers; for then, as they grow up, they will be more thoughtful and
patient in their relationship with others.
This same spirit of freedom and intelligence
should be evident also in the child's studies. If he is to be creative and
not merely an automaton, the student should not be encouraged to accept
formulas and conclusions. Even in the study of a science, one should
reason with him, helping him to see the problem in its entirety and to use
his own judgment.
But what about guidance? Should there be no
guidance whatsoever? The answer to this question depends on what is meant
by `guidance.' If in their hearts the teachers have put away all fear and
all desire for domination, then they can help the student towards creative
understanding and freedom; but if there is a conscious or unconscious
desire to guide him towards a particular goal, then obviously they are
hindering his development. Guidance towards a particular objective,
whether created by oneself or imposed by another, impairs creativeness.
If the educator is concerned with the freedom of
the individual, and not with his own preconceptions, he will help the
child to discover that freedom by encouraging him to understand his own
environment, his own temperament, his religious and family background,
with all the influences and effects they can possibly have on him. If
there is love and freedom in the hearts of the teachers themselves, they
will approach each student mindful of his needs and difficulties; and then
they will not be mere automatons, operating according to methods and
formulas, but spontaneous human beings, ever alert and watchful.
The right kind of education should also help the
student to discover what he is most interested in. If he does not find his
true vocation, all his life will seem wasted; he will feel frustrated
doing something which he does not want to do. If he wants to be an artist
and instead becomes a clerk in some office, he will spend his life
grumbling and pining away. So it is important for each one to find out
what he wants to do, and then to see if it is worth doing. A boy may want
to be a soldier; but before he takes up soldiering, he should be helped to
discover whether the military vocation is beneficial to the whole of
mankind.
Right education should help the student, not only
to develop his capacities, but to understand his own highest interest. In
a world torn by wars, destruction and misery, one must be able to build a
new social order and bring about a different way of living.
The responsibility for building a peaceful and
enlightened society rests chiefly with the educator, and it is obvious,
without becoming emotionally stirred up about it, that he has a very great
opportunity to help in achieving that social transformation. The right
kind of education does not depend on the regulations of any government or
the methods of any particular system; it lies in our own hands, in the
hands of the parents and the teachers.
If parents really cared for their children, they
would build a new society; but fundamentally most parents do not care, and
so they have no time for this most urgent problem. They have time for
making money, for amusements, for rituals and worship, but no time to
consider what is the right kind of education for their children. This is a
fact that the majority of people do not want to face. To face it might
mean that they would have to give up their amusements and distractions,
and certainly they are not willing to do that. So they send their children
off to schools where the teacher cares no more for them than they do. Why
should he care? Teaching is merely a job to him, a way of earning money.
The world we have created is so superficial, so
artificial, so ugly if one looks behind the curtain; and we decorate the
curtain, hoping that everything will somehow come right. Most people are
unfortunately not very earnest about life except, perhaps, when it comes
to making money, gaining power, or pursuing sexual excitement. They do not
want to face the other complexities of life, and that is why, when their
children grow up, they are as immature and unintegrated as their parents,
constantly battling with themselves and with the world.
We say so easily that we love our children; but
is there love in our hearts when we accept the existing social conditions,
when we do not want to bring about a fundamental transformation in this
destructive society? And as long as we look to the specialists to educate
our children, this confusion and misery will continue; for the
specialists, being concerned with the part and not with the whole, are
themselves unintegrated.
Instead of being the most honoured and
responsible occupation, education is now considered slightingly, and most
educators are fixed in a routine. They are not really concerned with
integration and intelligence, but with the imparting of information; and a
man who merely imparts information with the world crashing about him is
not an educator.
An educator is not merely a giver of information;
he is one who points the way to wisdom, to truth. Truth is far more
important than the teacher. The search for truth is religion, and truth is
of no country, of no creed, it is not to be found in any temple, church or
mosque. Without the search for truth, society soon decays. To create a new
society, each one of us has to be a true teacher, which means that we have
to be both the pupil and the master; we have to educate ourselves.
If a new social order is to be established, those
who teach merely to earn a salary can obviously have no place as teachers.
To regard education as a means of livelihood is to exploit the children
for one's own advantage. In an enlightened society, teachers will have no
concern for their own welfare, and the community will provide for their
needs.
The true teacher is not he who has built up an
impressive educational organization, nor he who is an instrument of the
politicians, nor he who is bound to an ideal, a belief or a country. The
true teacher is inwardly rich and therefore asks nothing for himself; he
is not ambitious and seeks no power in any form; he does not use teaching
as a means of acquiring position or authority, and therefore he is free
from the compulsion of society and the control of governments. Such
teachers have the primary place in an enlightened civilization, for true
culture is founded, not on the engineers and technicians, but on the
educators.
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