THEORY & PRACTICE OF INTEGRAL EDUCATION

Sunil Behari Mohanty

CHAPTER I
INTRODUCTION
Sri Aurobindo (1872-1950) is well known for his ideas on Integral Yoga. He had carried out sadhana to
hasten the descent of the super mind to the the earth so that it can be more open to truth consciousness
and a section of humanity grow up from prsent human consciousness to superamental consciousnesss.Sri
Aurobindo was joined later by The Mother (1872-1978) in his efforts. Sri Aurobindo and The Mother
believed that the present world is a creation of the Divine and is not illusion, as found in many religious
scriptures. In his monumental epic Savitri, Sri Aurobindo stated that this world was not built by God by a
random brick of chance. The god that has carved out the destiny is not blind. Whatever happens in the
life of the world and the human being has been going on as per the divine plan.Integral education refers
to the educational thoughts of Sri Aurobindo and the Mother. The thoughts on Integral Education are
being tried out at the Sri Aurobindo International Centre of Education at Pondicherry has been declared
by the Government of India as one of the five institutions of higher learning of all India importance. The
Centre has been experimenting with the concept of Integral Education as propounded by The Mother and
Sri Aurobindo. Sri Aurobindo was involved in early stages of his career in the education system as part of
his work as a teacher and also as a principal during his stay at Baroda. Later he was involved in the
system as a principal of the National College, at Calcutta which had been established to provide education
to Indian youth in Swadeshi line of thinking. Sri Aurobindo’s views on education were published for the
first time in 1894 in the journal Indu Prakash of Bombay. His last article was published in 1949 in the
Bulletin of Physical Education of the Ashram. As per available records, on January 15, 1908, Sri
Aurobindo had delivered a speech on National Education at Goregaon, Bombay. On February 12- April 2,
1910, his manuscript “A System of National Education” appeared in the Karma Yogin, a weekly review
directed and mostly written by him. Sri Aurobindo, during his stay at Pondicherry was not involved in
direct formal teaching. But he continued to give his views on various aspects of education through his
writings. The Mother of Sri Aurobindo Ashram, Pondicherry as the founder of the Ashram and its Centre
of Education, was involved in education of children and started writing on various aspects of education.
She coined the term Integral Education. Integral education covers five aspects- Physical, Vital, Mental,
Psychic and Spiritual.

Aim of Life
The educational thoughts of The Mother and Sri Aurobindo have in them the Vedic view of life. The aim
of life is to attain perfection- Sat Chit Ananda. This attainment has to take place in this world, which is
not an illusion or maya but real. In a futuristic view of life, Sri Aurobindo stated that every individual
should look below the obscure surface of his/her egoistic being and attempt to know himself/herself. It is
necessary to realise Nature’s deeper and larger teachings. The first step in this process may be to be
master of one’s own psychology and distinguish its natural elements, ego, mind and its instruments. 1
Thus, life aims at knowing and improving oneself so that one may become an instrument of the Divine.

True Education
According to The Mother, true education must reveal what is already present in the developing beings and
make it blossom. 2 According to Sri Aurobindo, a true and living education helps to bring out to full
advantage, makes ready for the full purpose and scope of human life all that is in the individual man. It
also helps the individual to enter into her/ his right relation with the life, mind and soul of the people to
which s/he belongs and with the great total life, mind and soul of humanity of which s/he himself is a unit
and his people or nation a living, a separate and yet inseparable member.3 According to Sri Aurobindo,
the three points of concern in an education system are: the individual, the nation or people and the
universal humanity. The individual learns for his/her own development. The society consists of
individuals. Each society has its own norms of behaviour. Some of these may be universal and some may
be specific to the particular society. Each society supports educational institutions and their functioning.
Nation consists of various societies. Development of individuals who are members of a society leads to
development of society as a group. Development of individuals and various groups/societies lead to
national development. Just as societies play vital role in education, similarly nation plays vital role in
making provision for education. The rate of individual development gets accelerated depending on the
rate of national development. Again, the world consists of various nations. Development of the world
leads to development of individual nations and vice versa. Hence, an education system needs to be
concerned with international development. An ideal education will allow the individual to make its one
central object the growth of the soul and its powers and possibilities. It shall make the nation to keep first
in view the preservation, strengthening and enrichment of the nation-soul and its Dharma and raise both
into powers of the life and ascending mind and soul of humanity.4 It does not lose sight of highest object
of the human being, the awakening and development of his spiritual being.

Scientific Education vs Liberal and Spiritual Education

The true education brings out all that is best, most powerful, most intimate and living in the nature of the
human being. The mould into which his/her action and development ought to run is that of his/her innate
quality and power. Sri Aurobindo did not approve of limiting education to information. Information can
be only the starting point. Education should strive to develop various faculties of memory, judgment,
imagination, perception, reasoning, which build the edifice of thought and knowledge for the knower.
These aspects must not only be equipped with their fit and sufficient tools and materials, but trained to
bring fresh materials and use more skilfully those of which they are in possession.5 A rational education
carries out three functions. It helps in (a) acquiring techniques of observation, and acquiring facts on
which judgements have to be made; (b) training the learners to think fruitfully and soundly; and (c)
enabling the learners to use their knowledge and their thought effectively for their own and common
good. 6 Ideal education develops capacity of action and high character in learners. According to Sri
Aurobindo, the activity of human thought divides itself broadly into two groups of functions- Left hand
and Right hand functions. The functions of the right hand are contemplation, creation, imagination, and
the centres that see the truth. The functions of the left hand are criticism, reasoning, discrimination,
inquiry, and the centres that judge the truth when it is seen. Scientific education gives stress on Left hand
functions and makes the thought keen and clear sighted within certain limits, but narrow, hard and cold.
Here comes the role of right hand functions given stress by liberal education that broadens the base of
human culture or enlarge the bounds of science. 7 According to Sri Aurobindo, the matter is an expression
of the divine. There is life in matter. It has the ability to communicate. An effective education makes a
synthesis of matter and spirit. The west has generally neglected spirit. The east, especially India and some
other countries have neglected matter. Foundation of an effective education should have its pillars rising
from both the aspects.

Yoga Education
Yoga is based on a system of psychology, very well applied in ancient India. Unfortunately, it has lost its
ground in the country of its origin. It is now on its way back from the West. Yoga is very helpful for the
development of mind. It makes the mind quiet and silent so that it can receive the pure knowledge
directly. It also helps the individual to have control over his senses. It helps in chitta sudhi and nadi sudhi.
Clairvoyance, clairaudience, presentiment etc. are the ordinary aspects of yoga. These achievements make
the task of education much easier. Yoga, according to The Mother, is an essential element of general
education. This is more important than the formal subjects of instruction. This can make the process
quicker and easier. A true yogi does not need outside aids, the teacher or the textbook, grammar and
dictionary to learn a subject.8 According to Sri Aurobindo, yoga is the best medium of learning. The
Mother suggested that the Government should recognize yoga as education. It shall yield much dividend.

Prenatal Educationn
The Indian concept of the education of a child since the moment of its conception in a mother’s womb,
carried out though the education of the concerned mother has started drawing attention of the
educationists of the West. The Mahabharata tells that Abhimanyu, the son of Arjuna, while in the womb
of his mother Subhadra, could learn the technique of penetration of wheel like formation of soldiers that
was narrated by his father to his mother. After some time, as the mother slept, he could not listen to the
technique of coming out of Chakrabyuha. Hence, there is much link between the nature of a child and
his/her mother’s nature. It is for this reason, in ancient Indian system; utmost respect was given to a
pregnant lady and her way of living. There have been western studies reporting the life styles of pregnant
mothers and the qualities seen in their babies being positively related.

Eclectic Approach
Sri Aurobindo and The Mother pointed out necessity of eclectic approach in education. There are good
points and bad points in past as well as present systems of education. One has to critically examine them
and come out with a system relevant to the specific situation or nation. The ancient civilisations possessed
some secrets of science. certain aspects of which have been recovered, extended and made more rich and
precise by modern science. There are still areas to be recovered. 9 Gurudev Rabindranath Tagore tried to
make a synthesis of the western and eastern thought. Yoga is one of the Indian systems that have been
getting more and more acceptance in the West. Scientific process of thinking is a contribution of the West
that has been gaining more and more entry in the East. The occult sciences of clairvoyance, clairaudience,
presentiment etc. have been accepted by a number of educationists in the West and time is not far when
Indian educationists will invite these western educationists to talk to Indian audience on occult
phenomena. Knowledge cannot be restricted to a particular region –East or West. Hence, there is
necessity of an eclectic approach.

Aims of Education
According to Sri Aurobindo, the chief aim of education is concerned with helping the growing soul to
draw out that in itself which is best and make it perfect for a noble use. 10 According to him, the new aim
of education is to help the child to develop his/her intellectual, aesthetic, emotional, moral, spiritual being
and his/her communal life and impulses out of his/her own temperament and capacities. This is very
much different from that of the old education which was simply to pack so much stereotyped knowledge
into his resisting brain of the child and impose a stereotyped rule of conduct on his/her struggling and
dominated impulses 11 Acquiring of various kinds of information is only one and not the chief of the
means and necessities of education. Its central aim is the building of the -powers of the human mind and
spirit. Education should aim at formation or, preferably, the evoking of knowledge and will and of the
power to use knowledge, character, culture - that at least if no more. 12 A recent document of UNESCO
states that

“The teaching tensions are, in turn, associated with the fact that knowledge is obviously
important, but at the same time quickly becomes obsolescent. At the end of the twentieth
century, information was already being renewed at a much greater speed than is
necessary for acquiring what is already available. However, there is no possible knowledge without
rigorous management of updated information. This situation obliges education on the
one hand to facilitate access to information, but on the other to educate in the awareness of
its obsolescence and in the exercise of learning practices that will last beyond the
information. But these learning practices also differ at different ages, according to individual
characteristics and in different cultures, and should be increasingly autonomous. In
this sense, calls to focus education on the learners merit particular attention, as
do those that stress that there is no possible access to knowledge without professional
intervention by a new type of primary and secondary teacher”.(D elors 1996)
Sri Aurobindo believed in the importance of the child-cantered education. According to him, the child is a
potential learner. There is certain amount of innate knowledge in every child. He discarded the old
method of packing stereotyped knowledge into a child. Storing information in a child does not help much
in developing intelligence. Education is traditionally seen as indoctrination. Generally, every child is
indoctrinated in the manners, habits and even in the process of learning. Poor teachers give stress on
acquisition of information. Bad education systems have public examinations that give stress on
memorization. These do not test the power to apply knowledge in varieties of situation. This process does
not make every child to develop skills of applying the acquired knowledge. Thus, educational process
often overlooks the true and innate abilities. It develops a false coating on the child resulting in huge
wastage of time and energy. Not only intellectual but also aesthetic, moral and spiritual development
should be achieved. Stress has to be laid on development of powers of the human mind. As the innate
powers vary from learner to learner, so also the process varies. Education should ensure free and natural
growth for the learner.

Development of Universality
According to Sri Aurobindo, the development of universality should be one of the aims of education.
Establishment of Auroville, an International Township by The Mother is an experiment in harmonious
international living. Since its foundation laid by bringing soil from different countries and putting them
in an urn, on 28th February 1968, it has been a source of attraction for many indians and foreigners. The
Centre of Education functioning in Auroville has been given a special status by the Government of India.
UNESCO Report -Learning the Treasure Within refers to four pillars of education- Learning to Know,
Learning to Do, Learning to live together, learning to live with others and Learning to be. It highlghts the
importance of projects like Auroville.

“When people work together on rewarding projects which take them out of their usual routine,
differences and even conflicts between individuals tend to fade into the background and sometimes
diasppear. People derive a new identity from such projects , so that it is possible to go beyond individual
routines and highlight what people have in common rather than the differences between them”(Delors
1996, p.93)

According to Sri Aurobindo, uniformity, domination and subjection fail to achieve the unity of human
race. Every nation has its own role to play in the development of the world. It has to be developed in
every learner from early stages of life. This truth should encompass all contradictions. It should make
every learner discover the reality.

Free and Natural Growth of Learners

Education should aim at fostering free and natural growth of learners. Sri Aurobindo states that it is
necessary for genuine development.13 Every child or learner has a psychic being that cannot be same with
the psychic being of another individual. The process of development has to vary from one individual to
another. Hence there should be ample scope for free and natural growth.

Integral Education as an International System

As pointed out earlier, the concept of integral education is applicable for the true development of the
individual, irrespective of his/her nationality. The experiment being conducted at the Sri Aurobindo
International Centre of Education at Pondicherry thus aims at providing broad guidelines that could be
adapted for use in different nations. According to The Mother, the Centre did not aim at developing a
national system of education for India, but an education for the world at large. Such an education will be
essentially based on spirituality and obviously will foster brotherhood, love and peace among nations.
According to The Mother, there is necessity of assimilating the material knowledge of the west with the
spiritual knowledge.14 There may be an integral education, with some variations, that can be adapted to all
the nations of the world. This would bring back the legitimate authority of the Spirit over a matter fully
developed and utilised.

Integral Education for Human Unity and International Understanding

As discussed earlier, the principles of integral education are international in nature. They touch the inner
elements in man that realise Vasudhaiva kutumbakam. This leads to the unity of all nations. It is the
compelling future of the world. 15 Thus, education has a definite role to play in educating the budding
citizens of various countries for the realisation of this ideal. According to The Mother, unity of the human
race can be achieved neither by uniformity nor by domination and subjection, but by a synthetic
organisation of all nations, each one occupying its true place according to its own genius and the part it
has to play in the whole. In order to make this synthesis a living one, the grouping should be effectuated
around a central idea that is as wide and as high as possible, in which all tendencies, even the most
contradictory, may find their respective places. Education has a positive role to play in bring world union
by making the children accustomed from a very early age not merely to the idea itself, but to its practice.”
16
(The Mother 1978, Vol. 12, p. 40).The formation of an international institution for imparting education
at Pondicherry is a step towards the achievement of this ideal. The attempts of Sri Aurobindo and The
Mother to educate people for human unity and international understanding include the creation of
Auroville - a city of the future humanity, where people belonging to different nations and faiths would
live a higher life that has spiritual principle as its base. Integral education has been said to be the future
system of education. The world trends in education are moving towards that.

Regional Variations in Education System

According to Sri Aurobindo, education system cannot be uniform through out the world. There has to be
regional variations. Each region has its own distinct characteristics. In view of this, the details of
programmes have to differ. For instance, the details of educational programmes meant for Asians ought to
be different from those for Europeans. For instance Sri Aurobindo says that Dharma as a basis for
democracy is a concept suitable for Asia. It embraces both the concept of right and duty that is focused in
the west.17 The educational system for a particular region of the world should be adapted by various
nations in the said region. The national education systems should conform to regional and international
broad guidelines.

National Education
According to Sri Aurobindo and The Mother, each nation has a soul of its own. It has its distinct
characteristics. It has specific past experiences. Hence its path of progress cannot be exactly alike with
that of another. It follows that details of its educational programmes cannot be the same for that of
another nation. A true national education is concerned not only with awakening mind of the individual
but also carrying out the highest ideas of national activity which makes the individual forget oneself and
make him/her feel that s/he does not exist separately from his country.18 The concept of national education
grew up in the first decade of last century. It may be noted that during British rule, Sri Aurobindo had left
his teaching job in Baroda in Gujarat to join the national college at Kolkota. Sri Aurobindo however
pointed out draw backs in a national culture, a national religion, a national education. 19 These according
to him, may still be useful things provided they do not interfere with the growth of human solidarity on
the one side and individual freedom of thought and conscience and development on the other. The State
has a positive and definite role to play in deciding guidelines for a national system of education. But often
State goes for uniformity which destroys innovation and creativity. For instance, today in many States of
the country, one finds common text books for all school classes forgetting the necessity of regional or
local variations to be reflected in the curriculum. Hence, the nation keeping in tact its quality control role
needs to leave the details to individual institutions. It should not be the same curriculum for all the
institutions, irrespective of their environment and the nature of the student population.

Indian National Education - Past and Present

According to Sri Aurobindo, ancient Indian education was of high quality and it worked for creation of
better men. It was based on spirituality. Ancient system, besides providing a thorough training in the
necessary arts, sciences, branches of knowledge, gave grounding in the Vedic formula of spiritual
knowledge. However, the institution was far away from the life of cities, located mostly in forest area.
The teacher was also a spiritual leader. With the increase in population, the number of institutions grew
and it also brought in mass enrolment of teachers without taking care of their spiritual level. The
education system became more intellectual and mundane; and inner preparation of character and
knowledge got neglected. 20 Sri Aurobindo referred to the past achievements in form of artistic perceptions
and the practical skill and fineness of eye and hand. These accomplishments had resulted in construction
of Konark temple, Tajmahal, etc. In course of time, these skills were lost. The degeneration in education
took place because of a grossly commercial, materialistic and insufficient European education. It
destroyed the artistic perceptions and the plastic skill and fineness of eye and hand, which once gave
Indian productions pre-eminence, distinction and mastery of the European markets. It had its content
devoid of the spiritual and intellectual divorce from the past that beggared the nation of the originality,
high aspiration and forceful energy.21 There is a need for not only recovering the lost spiritual and
intellectual heritage, but also a nee for building a greater culture. The mould that has been broken has to
be reconstructed in larger outlines and a richer content. Education should destroy the half-aristocratic and
half-theocratic feudalism so that it can give vent to the democratic spirit of the Vedanta. It has to throw
away the individualism and materialism and retain the democracy. It has to take care of the problems of
harmonizing and spiritualizing its impulses towards liberty, equality and fraternity, the cardinal principles
of democracy. Democracy has been an achievement of the west. India has to assimilate it. Sri Aurobindo
disapproved of the system prevailing in the then universities, which ignored the psychology of man and
loaded the mind laboriously with numerous little packets of information carefully tied with red tape. The
methods used in this process, damaged or malnourished the faculties and instruments by which the
individual assimilates, creates and grows in intellect, manhood and energy. 22 He did not want a return to
the astronomy and mathematics of Bhaskara or the forms of the system of Nalanda that could be similar
to a return from railway and motor traction to the ancient chariot and the bullock-cart.23 He did not
reject past. He suggested that the past should hep in laying foundation; the present should provide the
material needed keeping in view future possibilities.24 While one should not completely reject the past,
one should not restrict oneself to the strategies of the past. One must keep in view the past achievement,
knowledge, character and noble thought in her immemorial past. Simultaneously, one must not forget to
assimilate what other nations have contributed to the growth and development of humanity and the store
house of knowledge. The most excellent methods of teaching that have been developed; whether modern
or ancient need to be applied. And all these we must harmonise into a system, which will be impregnated
with the spirit of self- reliance. Education should aim at building up not machines, but men who must be
fit to carve out a career for themselves by their own brain-power and resource. 25 Hence, a true national
education not certainly ignores modern truth and knowledge, but takes our foundation on our own being,
our own mind, our own spirit. 26 There is necessity for studying the instruments of knowledge. There is
also the necessity for finding a system of teaching that is natural, easy and effective. 27 There is thus an
urgent necessity to reform the present system of education, which has remained more or less the same in
spirit as found in the first decade of this century. The Mother stated that the Government of India should
recognise Yoga as education.28 The true role of India lies in taking education way from stress on success,
career and money to spirituality.29 She has to pave the way by making matter ready for the manifestation
of the spirit. This truth has to be contained in the Indian educational policy

Universal Education and Role of the State

According to Sri Aurobindo, education is indispensable for every human being to make him/her a rational
being. Universal education is the inevitable second step of democratic movement in its attempt to
rationalise human society.30 The State has to provide universal education till all the great nations stand on
an equal level in this respect. At that time, the grip of the State on education may again relax and the
duty of Education will again gradually devolve on local and private effort, the State confining itself to its
fundamental duty in all matters of public concern, assistance, general regulation and the maintenance of a
high standard. Sri Aurobindo pointed out that a large element of private and voluntary enterprise is a
healthy element in the provision, of education. It is necessary for variety, life and progress as State control
of generality and a high standard of efficiency.31 In the present juncture, the nation is moving perhaps in
right lines. There have been State sponsored IITs which stand as model institutions of Engineering
admitting most talented. Whereas there are a large number of engineering colleges that admit students and
standard of these colleges is taken care by All India Council for Technical Education. The quality
assurance role of the National /state government needs to be strengthened to ensure quality. Sri
Aurobindo gave stress on provision for universal education. According to him, a nation, which is unable
to provide universal education, has to suffer from stagnation and decay. The State provision should be
there until the nation has come up to desirable standard at par with other nations. At this stage, the State
may depend on community involvement in education. However, the state has to undertake steps for
maintenance of proper standard by providing general regulations and providing assistance to individuals
and institutions

Education for National Integration

National education is a must for national Integration. In order to develop human unity and international
understanding each nation must first realise its own unity. 32 India as a nation is very old. The spiritual
India is the undivided India, She has a soul. The parts constituting this undivided India have the same
consciousness. The country’s unity has been threatened at times, but the unity is the reality, since this
country has to rise up to become the leader of the world. Its unity is an assured fact. According to Sri
Aurobindo, the more foreign the rule, the greater has been its force for the unification of the people. 33 The
integrity of a nation is threatened by differences due to languages, religions, regions and communities.
The Mother has suggested simplified Sanskrit to be the national language. All other differences can be
solved when spirituality becomes the base of education.

CHAPTER II
PSYCHOLOGY & MENTAL EDUCATION

Vedic or Indian Psychology

According to Sri Aurobindo, psychology is the knowledge of consciousness and its operations. The
modern psychology is an infant science, at once rash, fumbling and crude.34 It is not complete. In order to
be complete it cannot limit itself to science. It has to embrace metaphysical knowledge. It has to accept
direct observation of mental operations by mind without any regard to their physiological meaning,
support, substratum or instrumentation. It has to cover intuitive and experimental knowledge of the nature
of mind and its relations to super mind and spirit.35 A few years ago, some eminent psychologists were of
the opinion that the Indian system of psychology could provide answer to some of the baffling situations
faced by the western psychology. Scientific method bases on observation followed by experiment and
analysis. According to Sri Aurobindo, the European system of Psychology was just a pseudo-scientific
system. In many instances, it was based on superficial observations, arbitrary terms and classification. Its
spirit in many cases was abstract, empty and scholastic. Even, in recent ties Western psychology has not
been freed from the vices of the old system.. The observations made have been incoherent, partial or
morbid and abnormal; the generalisations are too wide for their meagre substratum of observed data; the
abstract, and scholastic use of psychological terms and the old metaphysical ideas of psychological
processes still bandage the eyes of the infant knowledge, mar its truth and hamper its progress. These old
errors are strangely entwined with a new fallacy which threatens to vitiate the whole enquiry, the fallacy
of the materialistic prepossession.36 Sri Aurobindo pointed out the difference in instrumentation and exact
process involved in science and psychology. They vary as regards organic arrangement and functioning of
the principles to suit the materials which they use and the objectives that they intend to reach.37
According to Sri Aurobindo, the Vedantic psychology explores the idea and intuition of a higher reality
than mind conceptualised in western psychology. The intuition can be accessed not by the normal action
of the mind, but by higher psychological experiences. These may lead to constantly ascending intuitions
verified by an ascent of experience to some summit of being.38 Yogic psychology is involved in the
process of an examination of nature and movements of consciousness as they are revealed to us by the
processes and results of Yoga.39 Yoga, as a psychology, is a more comprehensive tool than available to
the literature of general psychology. Yogic psychology easily accesses the hidden psychological world
and its play of unseen forces. It can discover the nature and laws and movements of consciousness.40 The
Vedic or Indian Psychology uses various types of terms. According to Sri Aurobindo, what is generally
known as consciousness is only the little visible part of the being. It is generally the ego and its visible
nature. One ordinarily does not have access to the depths and farther depths and widths and ever wider
widths which support and supply consciousness. The Inconscient is greater, deeper, more original, more
potent to shape and govern than it is possible by Conscient. One has to know inconscient so that one is
aware of the nether regions and the origin of the most part of what one is and does.41 There is a whole
subliminal world of inner consciousness with many planes and provinces. This is the place of powers,
movements and personalities. Without awareness of an individual, forces from this subliminal world
observe and dictate speech, thoughts, feelings, and doings. Their action is even more directly than the
Inconscient. .According to Sri Aurobindo, there is a circumconscient Universal that pours its forces,
suggestions, stimulus, and compulsions. There is an universal mind. The mind of an individual is a
formation of the universal mind. The thoughts, feelings, will and impulses of human beings are drawn
from this universal mind. Similarly, there is one permanent universal life.42 Indian psychology refers to
psychological concepts in the Vedas and Upanishads, which were developed and followed in India.

THE RANGES OF MIND

Sri Aurobindo pints out various ranges of human mind. These are higher mind, illumined mind, Intuitive
mind, Over mind and super mind.

Higher Mind
The level above ordinary mind is higher mind. It brings a greater consciousness into the being through
the spiritual idea and its power of truth. 43

Illumined Mind
The next level is Illumined mind. It does not work primarily by thought, but by vision. The human
thought is here only a subordinate movement expressive of sight.44 It operates through a Truth-sight and
Truth-light and its seeing and seizing power. A few of its activities are: (a) illumining the thought-mind
with a direct inner vision and inspiration, (b) bringing a spiritual sight into the heart and a spiritual light
and energy into its feeling and emotion, (c) imparting to the life-force a spiritual urge, a truth inspiration
for bringing in dynamism into the action and exalting the life-movements; (d) infusing into the sense a
direct and total power of spiritual sensation enabling concrete meet and contact between vital and
physical being, (e) throwing a transforming light on the physical mind for breaking its limitations, its
conservative inertia, replacing its narrow thought-power and its doubts by sight and (f) pouring
luminosity and consciousness into the very cells of the body.45

Intuitive Mind
According to Sri Aurobindo, intuition has a fourfold power, which pertains to 1.Revelatory truth-seeing;
2. Inspiration or truth-hearing; 3.Truth-touch or immediate seizing of significance; and 4.True and
automatic discrimination of the orderly and exact relation of truth to truth. Its actions cover all the actions
of reason that do not fail or falter.46

Over Mind
According to Sri Aurobindo, the over mind is a power of cosmic consciousness and a principle of global
knowledge. It carries in it a delegated light from the supramental Gnosis. 47 Its energy proceeds through
an illimitable capacity of separation and combination of the powers and aspects of the integral and
indivisible all-comprehending Unity. It works out, its own world of creation.48 It controls the ego and
finally replaces it by a wide cosmic perception and feeling of a boundless universal self and movement. It
makes thought manifest from above.49

Super Mind
According to Sri Aurobindo, the Super mind is the vast self-extension of the Brahman.50 It pervades all
the forms and forces.51

The Mission of the Mind

According to Sri Aurobindo, the utmost mission of human mind is to train the obscure consciousness
which has emerged out of the dark prison of matter, to enlighten its blind instincts, random intuitions,
vague perceptions till it becomes capable of this greater light. It acts as a stepping stone for higher levels
of mind. 52

MIND
According to Sri Aurobindo, the mind is the highest force in man. But it is an ignorant, clouded and
struggling power. Even when most luminous it is possessed only of a thin, reflected and pallid light.53 The
human mind is a clumsy interlude between Nature’s vast and precise subconscient action and the vaster
infallible superconscient action of the Godhead.54 Sri Aurobindo has referred to various powers of the
mind as follows:

The Powers of the Mind

According to Sri Aurobindo, the mind or antakkarana consists of four layers: 1. Citta; 2. Manas; 3.
Budhi; and 4. A developing layer that includes the activities of genius.
The Citta
According to Sri Aurobindo, the Citta is the storehouse of experiences, a reservoir of past mental
impressions. It has two parts-an active part and a passive part. The active memory selects and takes what
it requires from the passive memory. This part of the Citta needs adequate training in becoming skilled in
finding out what one wants at the appropriate time. It is mostly sub-conscient. The functions of Citta are
different from the specific act of memory. The Citta is the foundation on which all the other layers of
human mind stand. It is largely sub-conscient. The Citta has two types of memory - passive and active.55
Passive or potential memory contains all experience. It is automatic and naturally sufficient to its task;
there is not the slightest object of knowledge coming within its field, which is not secured, placed and
faultlessly preserved in that admirable receptacle. Hence education should improve the quality of
functioning of the Citta, especially its active memory.

The Manas
The second layer is the mind proper or manas It has been referred in Indian Psychology as the sixth
sense. The Manas translates whatever received through five sense organs into thought- sensations. Its
sixth sense function is concerned with direct reception of images of its own direct grasping and
converting them into mental impressions. These sensations and impressions are the material of thought.
The training of Manas is concerned with perfecting it so that the materials provided are sufficient and
perfect.56 The sense-mind function of the Manas deals with materials received through the nervous system
and the physical organs. It has the capacity to alter, modify, and inhibit the incidence, values, and
intensities of sense impacts. The Manas has a subtle sight, hearing, power of contact of its own. This can
have direct communication with another mind. Its subliminal actions form the basis of clairvoyance,
clairaudience, transference of thought and impulse, telepathy, most of the more ordinary kinds of occult
powers.57 There is a necessity for improving functioning of Manas.
The Intellect or Buddhi
The third layer of human mind is the Intellect or Buddhi. It is the real instrument of thought and that
which orders and disposes of the knowledge acquired by the other parts of the machine. Its several groups
of functions are divisible into two important classes: the functions and faculties of the right-hand, the
functions and faculties of the left-hand. The faculties of the right are master of knowledge. They utilise
the services of the left hand faculties. The right hand faculties are comprehensive, creative and synthetic.
They comprehend, command, judge in their own right, grasp, hold and manipulate so that they can make
proper judgement, imagine, memorise, and observe. The left-hand faculties are critical and analytic and
are parts of the logical reasoning. They are involved in comparison and reasoning. They carry out the act
of distinguishing, comparing, classifying, generalising, deducing, inferring and concluding. They are the
components of the logical reason.58 According to Sri Aurobindo, the Buddhi is a construction of
conscious being. It has knowledge and will. as its instruments.59 Its powers of intelligence and will are
drawn from the Truth-mind or super mind.

The Developing Fourth Layer

According to Sri Aurobindo, the fourth layer of human mind is not yet entirely developed. It is in the
process of attaining gradually to a wider development and more perfect evolution.60 However, some of its
powers include: the phenomena of genius, sovereign discernment, intuitive perception of truth, plenary
inspiration of speech, direct vision of knowledge to an extent often amounting to revelation, making a
man a prophet of truth.

Thought Process
According to Sri Aurobindo, the activity of human thought can be broadly put into two groups of
functions - Right hand functions and Left hand functions. The functions under the Right hand are
Contemplation, Creation, Imagination, and the centres that see the truth. These are fostered by
observation. The functions of the Left hand are Criticism, Reasoning, Discrimination, Inquiry, and the
centres that judge the truth when it is seen. These are fostered through scientific and manual training.

TRAINING OF MENTAL FACULTIES

Sri Aurobindo points out the necessity of training the power of reasoning, the power of comparison and
differentiation and the power of expression. It is essential that these powers be brought out in youth
otherwise; they become rusted and stopped with dirt, so that they cease to act except in a feeble, narrow
and partial manner. The exceptional genius also needs training.61

Development of Skill in Observation

Education should develop the skill of observation. The children are efficient observers. Observation is an
innate power. It needs to be fostered and perfected. It has to be supported by appropriate judgment.
Various types of exercises need to be provided to have rough estimation of distances, speed, weight, etc.
and then to be compared with the reality.

Development of Thinking Skills

Education has the responsibility of developing the power of fruitful and sound thinking. Every child has a
large storehouse of imagination. The power of imagination has to be fostered so that fruitful imaginations
come up. One should not think uselessly. This is harmful for the growth. Hence, from early stages,
children need to be helped to develop the ability to think fruitfully.
Development of Power of Observation
The skill of observation is one of the fundamental skills necessary for mental development.62 As a part of
the training process an individual needs to develop the capacity of concentrating attention. Sri Aurobindo
suggests that various objects can be taken for providing this skill. For instance, a flower can be taken as a
tool of observation. Its different aspects such as the exact shade, the peculiar glow, the precise intensity of
the scent, the beauty of curve and design in the form should be fixed in mind. The individual may touch it
to get assured of the texture and its peculiarities. The flower, in the next step should be cut to pieces for
observation. The teacher’s role requires not only to suggest action but also to put questions that may lead
the individual to observe and investigate in a systematic manner.

Development of Intellect
The passive memory of the Citta, according to Sri Aurobindo, as a habit circulates restless flood of
thought sensations rising of its own momentum independent of will and control of the individual. 63
Training of intellect is involved in making the individual skilled in dictating to the Citta appropriate
samskars or association to be formed or rejected. This process involves discriminating, choosing,
selecting and arranging. One has to go for purification of the Citta ( Citta-suddhi) so that the Citta does
not add to the confusion in the mind channel by false judgement, false imagination, false memory, false
observation, false comparison, contrast and analogy, false deduction and inference. This process is in fact
a process of yoga, whether one is aware of it or not.

Development of the Power of Memory and Skills of Making Judgement, Comparison and Contrast
and Analogy
According to Sri Aurobindo, the next aspect of mental training is the training for development of power
of memory, judgement, comparison and contrast abilities.64 As part of the process of developing memory,
it is useless to make the student repeat lessons. A number of noting made of similarities and differences
in objects such as flowers, leaves, plants, trees may be more effective strategy. This may lead to the
development of the scientific habit, the scientific attitude and the fundamental facts of scientific
knowledge. This may be an initial step in study of science. Similarly, the of night sky may be used for
study of astronomy, observation of soil, stones, etc may form study of geology, and observation of
animal life may form part of fundamental study of geology. The enthusiasm thus developed may help the
learner to pursue these types of observation outside the formal classroom. These types of activity will
automatically lead to development of the skill of judgement in respect of measurement, appreciation of
colour, sound, scent, etc. The teacher’s role is involved in guiding the student in forming correct
judgement. Classroom discussion helps in systematising and clarifying the process of comparing and
contrasting. In discussion, the stress should be given on pointing out the level to which a learner was
correct, so that confidence is built in the learner. This process also leads to development of skill of
analogy.

Development of the Power of Imagination

According to Sri Aurobindo, the power of imagination is a most important and indispensable instrument.65
It can be divided into three functions, the forming of mental images, the power of creating thoughts,
images and imitations or new combinations of existing thoughts and images, the appreciation of the soul
in things, beauty, charm, greatness, hidden suggestiveness, the emotion and spiritual life that pervades the
world.

Development of the Logical Faculty and Reasoning

According to Sri Aurobindo, there are three elements necessary to correct reasoning. These are: (a) The
correctness of the facts or conclusions from which one starts; (b) The completeness as well as the
accuracy of the data from which one starts; and (c) The elimination of other possible or impossible
conclusions from the same facts.66 The training of the logical reason must necessarily follow the training
of the faculties which collect the material on which the logical reason must work. In order to deal
successfully with ideas the faculty of mind dealing with words should be developed. According to Sri
Aurobindo, the logical faculty can be appropriately developed if the exercise is carried out first with
things and then on words and ideas.67 The students should be made interested in the process of drawing
inferences from the facts, tracing cause and effect. Then they should be led on to notice its successes and
its failures and the reason of the success and of the failure.68 The role of the teacher is to make the
students realise the incorrectness of the fact started from, the haste in drawing conclusions from
insufficient facts, the carelessness in accepting a conclusion which is improbable, little supported by the
data or open to doubt, the indolence or prejudice which does not wish to consider other possible
explanations or conclusions. The mind should have the experience of reasoning and its errors. It should be
taught to observe - how these work for it. Its process should base on the principle of proceeding from the
example to the rule and from the accumulating harmony of rules to the formal science of the subject, not
from the formal science to the rule, and from the rule to the example.

Development of Attention - Multiple Concentrations

According to Sri Aurobindo, attention is the first condition of right memory and of accuracy. In order to
make the student attentive, it is essential that the object of attention is interesting. Attention to a single
thing is called concentration. According to Sri Aurobindo, it is possible to develop capacity of
concentration on several things at a time. There are powers of double concentration, triple concentration
and multiple concentrations. The mind can be trained for equally distributed attention over a set of
circumstances in such a way as to observe and remember each perfectly. This can be mastered through
steady and natural practice.69

Development of the Power of Concentration

According to The Mother, the faculty of concentration can be developed through conscious control of the
energies.70 It can be developed systematically in the same way as an athlete develops methodically his/her
muscles by a scientific and gradual training. It can be developed in such way that concentration is
obtained at will and on whatever subject or activity chosen. In order to achieve this ability, one needs to
be determined and persevering.71
Development of Direct Mind to Mind Communication
According to The Mother, directly projected thought is more powerful than the words that express it.
When one is truly in the realm of thought, words diminish the meaning. They reduce, limit, harden, and
take away the suppleness and true strength - the life. There is a necessity for developing communication
skills from one mind to another without taking recourse to words.72 In ancient India, teachers transmitted
knowledge to their students through direct mind to mind communication process.

Development of Mental Silence

According to The Mother, mind can be a better instrument only when it can be made quiet and silent.
There are four principles that have to be followed in developing mental silence. These are: 1. To talk as
little as possible; 2. To think just of what one is doing at the moment and not of what one has to do or of
what one has done before; 3. Not to regret what is past or imagine what will be; and 4.To check
pessimism in one’s thoughts as much as one can and to become a voluntary optimist.73 According to Sri
Aurobindo, in order to improve performance of the mind, it is necessary to ensure the mind’s immobility
and thought- free stillness. Truth is seen well in the purity of the silence. It requires identity and silent
vision. It cannot be realised in the noise and cackle of logical debate.74

Development of the Will Power

Will power can be developed in each individual.) According to The Mother, this grows by regular training
and exercise.75 To educate will power, one needs to exercise it as one exercises the muscles by using
them.
Development of Plasticity
According to The Mother, the human mind is generally limited in its vision, narrow in its understanding,
rigid in its conceptions.76 There is a necessity of continuous progress and widening of human mind to
make it more supple and profound. In order to be effective, it has to progress constantly, revise its notions
in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify
and reorganise its thoughts, so that each of them may find its true place in relation to the others and the
whole remain harmonious and orderly.77

Development of Personality
According to Sri Aurobindo, memory is the basis of personality. The individuality or difference of
personality is originally created by difference in the nature and range of the impressions experienced and
retained by the mind, which naturally results in different habits of emotional and mental reaction. There
are differences in human personality because of difference in the range of mental and emotional
experience, from the different distribution of various kinds of experience, and from differently developed
habits or ways of reaction to impressions received. For character is nothing but habit; and habit is nothing
but an operation of memory. Difference of experience depends on difference in life, pursuits, and
occupations.78

Genius
Development of Genius, according to Sri Aurobindo, is not a freak, an inexplicable phenomenon. It is a
perfectly natural next step in the process of evolution. It is the attempt of the universal Energy to quicken
and intensify the intellectual powers to prepare them for those more puissant, direct and rapid faculties
which constitute the play of the supra-intellectual or divine mind.79 It comes out from something deep
within which calls down the word, the vision, the light and power from a level above the normal mind.80
Its occurrence is independent of environment. However environment provides sureness, verve, stimulus
and plays positive role in making self expression easy and natural.81 According to The Mother, every one
must strive to make the genius in oneself come out.82

The Process of Mental Education

According to The Mother, there are five phases of a true mental education. These are: 1. Development of
the power of concentration, the capacity of attention; 2. Development of the capacities of expansion,
widening, complexity and richness; 3. Organisation of one’s ideas around a central idea, a higher ideal or
a supremely luminous idea that will serve as a guide in life; 4. Thought-control, rejection of undesirable
thoughts, to become able to think only what one wants and when one wants; and 5. Development of
mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher
regions of the being. These phases may follow one another or may alternate and proceed simultaneously.83
According to The Mother, intellectual culture strengthens the mind and turns its concentration away from
the impulses and desires of the vital.84 It is indispensable for preparing a good mental instrument, large,
supple and rich. However, on many occasions, in rising above the mind, it is more often a hindrance than
a help. for, in general, a refined and educated mind finds its satisfaction in itself and rarely seeks to
silence itself so as to be surpassed.85

Importance of Mental Education

The Mother gave stress mental education. According to her, every human being possesses knowledge and
intelligence, which are precisely the qualities of the higher mind in man. These qualities differentiate man
from the animal. Hence, mental education plays a vital role in developing efficient human beings.86 In
order to express the Light the mind needs special education and training of the human brain. She
compares the functioning of immature human brain with that of a musical instrument with most of its
notes missing; and that produces a rough approximation but not something precise. It is not necessary, if
one wants to escape from life and go into inexpressible heights, as some rishis in Vedic periods used to
do, but it is indispensable if one wants to express his/her experience in outer life.87
 CHAPTER III
PHYSICAL & VITAL EDUCATION
Sri Aurobindo laid much stress on physical education. According to him even a highest and complete
education of the mind is not enough without the education of the body.88 (Sri Aurobindo 1972, Vol.16,
p.4). According to him, intellectual education is certainly a larger and more difficult than physical
education. However, it is not more important than physical training and edification of character.89 In a
message dictated on December 30, 1948 for the Bulletin of Physical Education (now Bulletin of Sri
Aurobindo International Centre of Education), Sri Aurobindo pointed out the importance of sports for
victory, success and greatness of nations. Not only it helps develop national integration, it also promotes
harmonious world order.90 Sri Aurobindo referred to the old Sanskrit adage Sariram khalu dharma
sadhanam. According to him, the body has to undergo transformation to help in the process of creation of
superman.

Aims of Physical Education

According to The Mother, the aims of physical education should be development of all possibilities in the
human body in respect of aspects such as harmony, strength, plasticity, cleverness, agility, and
endurance.91 The physical education should lead to increase in the level of control over the functioning of
the limbs and organs. Its final target should be to make the body a perfect instrument at the disposal of a
conscious will.

Physical Education for Adolescents and Brahmacharya

Sri Aurobindo laid much stress on importance of Brahmacharya. It helps strengthening of the medha or
grasping power, the dhi or subtlety and swiftness of thought conception, the memory and the creative
intellectual force. It makes the triple force of memory, invention, and judgments comprehensive and
analytic. It not only enlarges the range but also the intensity of the absorbing, storing and generative
mental activities. In ancient Indian system of education, brahmacharya had an important place. As a
result, there were a number of instances of extra ordinary individuals who possessed astonishing feats of
memory and various comprehensive and versatility of creative work. Brahmacharya raises up the physical
to the spiritual. The meeting helps in enhancement and fulfilment of the energy that starts from one and
produces the other. Physical activity of brahmacharya is involved in conservation of the retas, which
houses the tejas, the heat and light and electricity in a human being. Retas contain all energy, which needs
to be expanded or conserved. Energy gets lust through passion, lust and desire, whether in thought or in
action. Conservation of energy is known as tapasya. It stimulates the heat or stimulus that is a source of
powerful action and success. It leads to achievement of tejas, which is the source of all knowledge. It also
leads to achievement of vidyut that is involved in the ojas, or pranashakti, the primal energy, which is the
most refined form of matter and nearest to the spirit. Ojas help in acquisition of spiritual knowledge, love
and faith and strength. It is also necessary to make the body grow in balance and strength and beauty.
Indian seers such as Swami Vivekananda, Swami Dayanand and Swami Sivananda have also given
importance on brahmacharya. Thus, attainment of brahmacharya is an ingredient of physical education. It
develops habits, capacities and values.

Functions of Physical Education

According to The Mother, the physical education has three functions. These are: 1. Control and discipline;
2. Methodical and harmonious development; and 3. Correction of defects and deformities, if any. The first
responsibility of physical education rests with parents. Every child needs body massage for appropriate
development. This needs to be followed up. The parents need to set examples for their children. They
need to do regular exercise so that their children follow the suit. The children are very good imitators. If
one of the parents is a late riser, generally, the children will also be late risers.
Generally, physical exercise is carried out in nearly empty stomach. Students go to schools after break
fast and in some cases after lunch. Hence, provision for physical education at the first period in the school
may not be suitable. Schools generally, keep physical education periods towards the end of the day, when
the student might be hungry. Physical education in morning/afternoon hours is better. This is not
practicable in situations where students commute from long distances. There are not many day schools or
boarding schools, where physical exercise classes can be undertaken in morning or evening hours. Thus,
in case of majority, the school timings are not suitable for physical education. Therefore, the parents have
to make provision for physical education of children out side the school hours. In case of post-secondary
education, physical education for individual students is almost zero. There is no provision for mass
physical education. Physical education has to be a lifelong process, from cradle to grave. Just as one
needs food, one needs physical exercise every day.

Health check up is an essential ingredient of physical education. It has to be undertaken at least once
every year. Unfortunately, such provision does not exist in majority of cases. Availability of such
facilities might have led to removal of many deformities or diseases that could become chronic or difficult
to chuck out. It has to be at least part of the responsibility of the State. It has to be part of the rights of a
child. Medical examination has to be supported by observation by parents and family members and also
by teachers. Observation of any type of unusual behaviour can help in proper identification of the defects,
if any. Every mother can undertake simple observations of respiration, eyes, ears, neck, teeth, hair and
scalp, skin, etc. Many deformities cannot be judged by a single observation. Therefore, the parents and
teachers have to be careful in their observations. They might have to create situations for undertaking
observation. For instance, a student seating at the last bench may require the teacher to repeat statements.
It may be a case of hearing impairment. The concerned student may be brought to the first bench for
noting the improvement in listening ability. Whether, there is improvement or not, the case has to be
reported to the doctor. Similarly, a student may be suffering from eye defect that can be watched during
classroom activities. There should be an Observation Record book with provision for entry for each
student. Whatever and whenever, any thing related to health is observed has to be recorded for perusal of
the doctor at the time of health check up. Teachers may bring difficult cases to the immediate notice of
the parents for subsequent referral to the doctors. Basing on the medical advice, physical exercises can be
specified for the concerned student. There should be provision for health check up of not only students
but also of teachers. The teachers need to be aware of first aid facilities. They need to be aware of correct
sitting and standing postures. The school should have appropriate type of furniture. Secondary school
students need to have sex education that can make them aware of the importance of Brahmacharya and its
practice. Teachers need to demonstrate their interest in physical education through their action. There
should be joint physical education classes for teachers and students. This principle is found in action at
the Sri Aurobindo International Centre of Education at Pondicherry. This creates better understanding and
rapport between the two. It also strengthens the will to undertake physical exercise every day. The nation
needs such an ideal, not for acquiring Olympic medals but for acquiring proper health.

VITAL EDUCATION
According to Sri Aurobindo, vitality means life force. The vital force is indispensable for every human
being. It transforms thought into will. It is essential for all types of activities. It provides energy for
various activities, irrespective of their nature. The vital being has various types of movements such as
emotions, desires, passions, feelings, delight, abhorrence, ambition, arrogance, adoration, love of fame,
love of praise, pride, quarrel, anger at blame, attractions and repulsion, food desire, sex desire, small
liking and disliking, little wishes of all kinds, worry, grief, and the rest. Sri Aurobindo has mentioned
about four types of vital - mental, emotional, central and lower. The activities of mental vital include
giving mental expression to emotions, desires, sensations etc. It is located in a centre of the human body
covering the region from the throat to the heart. The emotional vital that is the seat of various feelings
such as joy, love, sorrow, hatred, etc. It is located in the human body in the heart. The central vital is the
source the stronger vital longings and reactions such as ambition, pride, fear, love of fame, attractions and
repulsion, desires and passions of various kinds and the field of much vital energy, and is located in the
human body in the region from the heart to the navel. The lower vital is the source of small desires and
feelings such as desire for food and sex, small liking and disliking, vanity, quarrels, love of praise, anger
at blame, little wishes of all kinds and a countless host of other things and is located in the human body in
the region below the navel. It is a good instrument. It should not be master of the human being. As it has
both divine as well as satanic aspects, the later may prevail over the former. In this situation, the human
being suffers.

Process of Vital Education

Vital education has two aspects- development and use of the sense organs and awareness and controlling
of character. Every child is able to receive some kind of vital education through training for use of sense
organs. The fineness of training depends on both the trainer as well as on the trainee. There are various
aspects of vital nature. Tolerance is an important aspect. Its mportance has been highlighted by the
UNESCO’s International Commission on Education for Twenty Frst Century in the following words:
“Education in tolerance and respect for other people, a prerequisite for democracy, should be regarded
as a general and ongoing enterprise. Values in general and tolerance in particular cannot be taught in
the strict sense: the desire to impose from the outside predetermined values comes down in the end to
negating them, since values only leave meaning when they are freely chosen by the individual. At the very
most, therefore, schools may facilitate the daily practice of tolerance by helping pupils to allow for the
point of view of others and by encouraging the discussions of moral dilemmas or cases involving ethical
choices”(Delors 1996, p. 60)
The learner imitates what s/he sees. The parents and teachers have to be ideal persons having adequate
control over their vital nature. The members of the community also influence vital education. It is for this
reason; there has been stress on the type of human friendship one goes for. There may be innate vulgarism
and crudeness in the child. Parents have to make effort to remove these. They have to construct situations
so that appalling aspects of the vital forces does not contaminate a child. The individual needs to develop
skill of observation and to utilize it for observation of own reactions and impulses, for locating their
sources of origin, and for ascertaining the causes of their creation. Efforts should be made to develop the
ability to observe one’s desires, movements of violence and passion, instincts of possession and
appropriation and domination. One should be able to know the background of the vanity that supports
them. Along with the improvement of power of observation, there should be simultaneous growth in the
will for progress and perfection. The process of vital education depends on the sense training. The
training should develop accuracy and sensitiveness. The vital education is to be provided through
programmes concerning drawing, paining, singing, dancing, playing of musical instruments, dancing,
acting, decorating, participating in art exhibitions, doing embroidery, needle work, etc. Some physical
education programmes also help in providing vital education.

CHAPTER IV
PSYCHIC & SPIRTUAL EDUCATION
PSYCHIC EDUCATION
Every human being, according to Sri Aurobindo, has a psychic being. The psychic presence in a
human being is, in a way, a greater consciousness, which is beyond the frame of his normal life. And,
it is always through this consciousness or psychic presence that an individual is able to realize the
truth about life around him and about himself: that he is more than what he appears to be i.e. a body
(physical), a vital, and a mind (mental); that there is a purpose to life, which he must endeavour to
understand. Although the psychic presence exists and acts in each one of us all the time - shaping our
lives, our destinies - the presence often goes undetected, unperceived, by individuals unless they
make an effort to develop understand it. One should make effort to identify one’s psychic being and
should feel it and open one self completely to receive its influence. One should be prompt to follow
and take great care, follow its indications very scrupulously and sincerely.92

Till recently, the discovery of the psychic being was a subject overlooked by conventional modern
systems of education. The discovery of the psychic presence is an experience, which varies from
individual to individual. It is a mystic experience, and as an individual develops the method gradually
to discover the presence within him, the truth, the valuation of his very existence comes into contact
with him. And, as the truth dawns on an individual he learns to cope with all the strains and stresses
of his life: he is in control, conscious of his destiny and master of his life. It is for this reason alone
that the mastery of the psychic presence is necessary for every individual; every society and that
psychic education should be made a part of any learning program. According to The Mother, the
process of psychic development goes on tirelessly through innumerable lives. She has suggested a
few strategies, which are:
1. Giving up all personal seeking for comfort, satisfaction, enjoyment or happiness;
2. Taking pleasure in whatever is done but never doing anything for the sake of pleasure;
3. Realizing the inner meaning of physical happenings;
4. Not complaining against the behaviour of any one;
5. Surrendering every activity to the Divine;
6. Undertaking every activity as meditation;
7. Developing control over one’s speech so that only those words which are absolutely necessary are
spoken; and
8. Exploring in oneself, universality, limitless expansion, and unbroken continuity, and subsequently
decentralizing, extending and widening oneself to live in all beings and in all things, etc.
The Mother also stated that, in order to discover the psychic being, learner should have a strong will
and untiring perseverance. Educational programs, generally, ignore this important aspect in the
development of an individual. It is essential, that the students are, urged/assisted to discover the
psychic aspect of their beings. This requires a strong will anduntiring perseverance. Unless the
teacher is able to achieve this state of mind, s/he will not be able to assist their students in acquiring
the same. The learners must turn towards the psychic being, aspire to know it and feel it. Spiritual
development helps the teacher trainees in knowing their psychic beings.

SPIRITUAL EDUCATION
Meaning of Spirituality
Many educationists view the term “spiritual” as identical with the term “religious”. But according to Sri
Aurobindo, religion is different from spirituality. He has not favoured religious experience. He has said
that in case of religious experiences, every human being needs to be broader than the widest horizons,
loftier than Kanchanjunga and profounder than the deepest oceans. Highest spirituality indeed moves in a
free and wide air far above that lower stage of seeking which is governed by religious form and dogma. It
lives in an experience that is unintelligible to the formal religious mind 93

Process of Spiritual Education

Spiritual education is the most important and the most neglected aspect of our lives. But in integral
education, certain aspects of spiritual education are included because, according to the system, without
the inclusion of spiritual education as a subject no education can be considered complete. Conventional
modern systems of education, however, ignore spiritual education. Religious education can be a step
towards spiritual education. The Mother has pointed out that spiritual teaching is above religion: it strives
towards a global truth. It is the teaching of the future life; it illumines the consciousness of the
individuals, and prepares the individual for the realization of his future. In the sphere of spiritual
development, religious hatred, dogmas and rituals do not find place: individuals learn to exist in peace,
harmony, and tolerance. The essence of all religions is akin to spirituality. Spiritual education does not
exclude study of the physical world. It is self-developing and self-finding. It does not limit use of
knowledge of psychical science for material human ends, but uses the knowledge to know the working of
the Divine.94 The students need to be assisted in every possible way and in every sphere of life to acquire
an eclectic approach to all religions and spirituality. In order to foster spiritual development in students,
they need to stay in a spiritual atmosphere, an atmosphere which is in peace and harmony within and
outside. They are to be encouraged to seek the essence of various religions so that they can develop an
understanding of each religion and find an eclectic approach to all religions in spirituality. There cannot
be a fixed curriculum for spiritual education. Religious tolerance should be instilled in children by making
them understand the essence of various religions and the logic behind certain rituals as felt by persons
belonging to the concerned religions.

CHAPTER V
SUBJECTS OF INSTRUCTION
&
METHODS OF TEACHING

CURRICULUM
A curriculum covers the content taught, methods of teaching, resources for teaching and many other
related aspects. The basic curriculum has to look into certain minimum requirements of the child. Here
‘basic’ indicates essential requirement not the ‘Basic Education’ of Mahatma Gandhi. The basic education
curriculum has to be developed by teachers, as it is meant for children, who have not developed abilities
to choose learning areas for themselves.

Bases of Curriculum
According to Sri Aurobindo, there should be four inter related aspects of the curriculum. These are the
individual, the community, the nation and the world. The innate possibilities of the learner have to be
brought out and made ready for the full purpose and scope of human life. The curriculum has to enable
the learner enter into right relation with the life, mind and soul of the people to whom s/he belongs. It also
has to establish right relation with the great total life, mind and soul of humanity of which the individual
himself/herself is a unit and his/her people or nation, a living, a separate and yet inseparable member. The
commonness and uniqueness found among the individuals have to be taken into consideration in
developing the curriculum.

Variation in Curricula
Sri Aurobindo was against complete State control of curriculum. It has the danger of turning education
into a routine and a mechanical system in which the individual initiative, individual growth and true
development get affected. Uniformity is death, not life. In spite of awareness of this truth, the State goes
for uniformity, as it is easier to make provision. While, the State goes for ensuring standards, there could
be variation in curricula from institution to institution. This brings life and progress. The education
system in the country needs to suit diverse needs. There is necessity of variation as regards choice of
textbooks, examination time, content to be covered, process of coverage of content, etc. This can make
curricula more flexible. A curriculum cannot be fixed for all time to come. An ideal curriculum is child-
centred. It is also based on the needs of the child, the community, and the nation. Such a curriculum has to
have an in built flexibility.
Subjects of Instruction
Mental education covers various curricular subjects generally taught in our schools. The mother tongue
occupies the first position. The child should be led to acquire mastery over his/her mother tongue, so that
s/he can read textbooks written for the study of other subjects. Once a child has attained a workable
vocabulary in his/her mother tongue, s/he may be led to the study of other languages. Besides the mother
tongue, another language to be taught to the children of India is Sanskrit. Teaching of Sanskrit can start
from class I. It has to be a compulsory subject in all schools in India. According to The Mother, this is
the only language suitable for a link among people of India and ought to be the national language of
India. English or Hindi (if not mother tongue) may be taught at a later stage. Teaching of both these
languages may be started from class III or IV. Teaching of Hindi will not be difficult due to the
knowledge of Sanskrit. Mathematics is another important subject. At this stage, children should be given
more exercises in mental arithmetic. It plays vital role in increasing the capacity for inner visualization
and reasoning and in developing true intelligence instead of memorized knowledge. Science is the next
important area. According to The Mother, it teaches about the unreality of appearances and helps in
understanding the true goal of life. In the ordinary sense, it enables the child to understand the nature.
Science has to start with the study of the environment. The study of the environment also leads to the
study of geography. Study of geography has to start with the local geography-the geography of the village
or city in which the school is situated.

The next important subject is history. History helps the students to know the past and to compare it with
the present, so as to be able to plan action for the future. It makes children aware of the heritage of the
people. It should start with local history. There may be a teacher-decided curriculum for the first right
years of schooling till the children attain 14 years of age. After this, the children should be consulted in
the preparation of curriculum. The curriculum for the first eight years cannot be uniform for all schools in
a particular State. These schools should decide their own programmes including the stress that they
should give to various aspects. For instance, a school in a tribal area should give more stress on learning
or the State language, which may be the medium of instruction. This may not be so in the case of non-
tribal schools. Each year after the selection of students for admission to a certain class details of
programmes are to be chalked out by the teachers. These programmes have to be rescheduled and revised
depending on the progress of the students.

For the higher classes, there need not be a predetermined curriculum for students. There should be
flexibility in studying subjects of various standards. For instance, a student should be allowed to study
Sanskrit of class VIII standard, but Oriya of Class X standard etc. The number of subjects and the hours
to be devoted to each subject should be made free. No doubt, such freedom has also to be given for
attending classes. The teacher, however, has to be satisfied that the student remaining absent from his/her
classes is otherwise engaged in studies.

Methods of Teaching
An ideal education has to engage modern methods of instruction. It has to do away with the evils of
strains and cramming. It has to foster the faculties by which an individual assimilates, creates and grows
in intellect, manhood and energy. It has to take that is best irrespective of its creation in the west or in the
east. Education has to enable the students to carve out a career for themselves by their own brain power
and resource, fit to meet the shocks of life and breast the waves of adventure. A teacher of integral
education needs to know various techniques and use them in suitable cases. Again, it cannot be
recommended to all teachers. A teacher should have faith in a method to apply it. S/he must see the
problem and find out what can be done to solve it. Methods of teaching play a vital role in the
development of learning abilities in students. In order to know what method is suitable for a particular
situation, the teacher has to know the students and their abilities and experiences and the resources
available at the teacher’s disposal. There cannot be any standard method that can be prescribed for all
types of situation. A method might have to be adapted to the specific situation. For instance, the direct
method of teaching English cannot be suitable in schools where the students are taught through the
regional language. In this case, a bilingual approach for teaching English may be more effective.
However, the direct method may be applied, if the students from the very beginning are taught through it.

The selection of appropriate methods and techniques may be very well done from the yogic point of view.
A teacher of integral education needs to aspire for the Divine Grace, reject the preconceived ideas about
methods of teaching and surrender his/her own methods of teaching to the Divine. In this case, the Divine
takes care of the method, and the teacher becomes the instrument. But all this is easy to say. Its practice
requires constant vigilance. In such a situation, a teacher may solve a teaching problem mechanically as
an instrument of the Divine. The teacher left to him/her would have failed to solve the problem.
According to The Mother, a teacher who tries to remain continuously in contact with the inner self (the
Divine), gets divine help to accomplish the task of teaching in an effective manner. An ideal teacher
keeps in mind the feeling that s/he is a representative of the supreme knowledge, supreme truth, the
supreme law and s/he has to apply these in most earnest manner. An ideal teacher always keeps in mind
taht s/he is a representative of the supreme knowledge and has to apply it in the most earnest manner.
This requires the triple action of aspiration, rejection and surrender.

Principles of True Teaching

Sri Aurobindo has mentioned about three principles of true teaching. The first principle of true teaching is
that nothing can be taught. An ineffective teacher takes pleasure in carrying out the role of taskmaster.
S/he also takes pleasure in instructing. On the other hand, an effective teacher does not impose his/her
ideas on the students. S/he suggests various procedures of learning to them. S/he gives freedom to them to
choose the manner of learning. An effective teacher is aware of the fact that s/he cannot actually train the
pupil’s mind. S/he applies the principles of lifelong learning and indicates to the students the process of
learning and the place where the material to be learnt has been lying. The second principle is that the
mind has to be consulted in its own growth. Generally, the parents or teachers develop idea about the
process of growth and development. They expect the student to grow up as an engineer, doctor, etc. This
is an error. It affects the genuine development of the learner. It is a barbarous and ignorant superstition.
The option has to be in the hands of the concerned student. The student can be induced to expand in
accordance with his/her own nature. The third principle is that education should be built upon
experiences. It should start with the immediate environment and gradually move further. It should start
with the present and basing on that should explore the future.

Teaching for Generating Love for Learning

There should be stress on generating love for learning. The teaching should be made interesting for the
learner. According to The Mother, the individual should develop the habit of learning always, wherever
one may be. The teacher’s most precious gift is making the student develop love for learning. The
students should be able to learn from all circumstances and from all happenings.

Stress on Learner Centred Approach

The Mother gave stress on learner centred approach. The teacher should not apply a rigid method that is
applicable for every student. The first duty of the teacher should be to help the student to know oneself
and also to discover what one is capable of doing. In order to achieve this task, the teacher has to be a
keen observer of various natural and spontaneous activities undertaken by the learner. One has to know
the areas of interest, the level of intelligence and the nature of the human achievements that are sources of
attraction. The modern teacher should not try to teach same material to all students of the class. The
exceptional children need to be given freedom to study.

Methods of Teaching Small Children

The teacher has to be aware of the fact that every learner has an imagination, an instinct for words, a
dramatic faculty, a wealth of idea and fancy. To start with, the teacher should make the child get
interested in his/her own literature and the life surrounding him/her. The aim should be to perfect the
mental functions and the moral character. History, science, philosophy, art etc should be introduced
informally and in an interesting manner. According to The Mother, the teacher should not get bored with
the necessity of repeating a lesson, wherever necessary. Small children need to be given more
opportunities for direct and purposeful experiences. Their educationshould start with handling of
concrete objects. Handling of things may lead to learning of arrangement and tidiness techniques.

Methods of Teaching of Languages

According to Sri Aurobindo, in case of teaching of languages, the children should be made accustomed
first to notice the word thoroughly, its form, sound and sense. The next step has to make the child
compare the form with the other similar forms in the points of similarity and difference. This helps in
forming the foundation of the grammatical sense. The next step has to be distinguishing between the fine
shades of similar words and the formation and rhythm of different sentences. This strategy helps in
forming the foundation of the literary and syntactical faculties. According to Sri Aurobindo all this should
be done informally, drawing on the curiosity and interest, avoiding set teaching and memorizing of
rules.95 The Mother gave much stress on raeding habit and talking for mastering a language.96 Therefore,
to start with stress has to be given on oral work.

Methods of Teaching of Art

According to Sri Aurobindo, every child has the gift of imitation and a touch of imaginative power. This
gift has to be utilised to give him/her the groundwork of the faculty of the artist. The school curricula
generally provides for art and aesthetic education. It is not given its due importance.

Methods of Teaching of History

Sri Aurobindo discussing about methods of teaching pointed out about the innate characteristics of almost
every child such as love for interesting narrative, hero-worshipping and patriotism. He suggested that in
order to teach history effectively, the teachers should appeal to these qualities in children. These qualities
can lead the children to “master without knowing it the living and human parts of his nation’s history.”
History can be taught by various methods. One very good method is dramatization. This could be applied
wherever possible. The author during his visit to a primary school at Linlithgo, found the teacher utilizing
the dramatization method in teaching the history of Scotland. On the said day, students and teacher
dramatized the debate that had taken place on the construction of the canal from Linlithgo to Edinburgh.
It was interesting to listen to this debate in which several parties voiced -their areas of concern. For
instance, the owner of a horse carriage pointed out how the construction of the canal would result in the
use of boats in the canal for transport of passengers and consequently would affect the horse cart trade.
When dramatization is not possible, a lesson can be taught through interesting narration cum discussion,
supported by an adequate amount of audiovisual aids. Films serve as very good aids for teaching. While
using the films, teacher has to carry out a pre-screening discussion and a post-screening discussion with
students. Wherever necessary, a film lesson has to be repeated. Lessons by television are also helpful as
they can integrate various historical symbols selectively into the lesson. Story telling is a good method for
teaching history to young children

Methods of Teaching of Science

Sri Aurobindo while discussing about methods of teaching science referred to the importance of
developing the faculties of observation, judgment, reasoning and comparison. These faculties are to be
developed to an appropriate level for making a student learn science in an appropriate manner. Every
child is an enquirer, an investigator, analyser, merciless anatomist. The teachers should take help of these
qualities in children and let them acquire without knowing it the right temper and the necessary
fundamental knowledge of the scientist. Science can be taught well to the young children by field trips.
Opportunities need to be provided for development of various faculties. Study of the environment has to
be the basis for the future study of science. Teachers should make efforts so that students get opportunity
to receive as much direct purposeful experiences as possible. In the case of topics where field study is not
possible, the teacher may provide opportunities for experiences by observing specimens and models. The
teacher should use films and television lessons only in the cases where direct experiences through
experimentation and observation can not be provided. Science clubs, museums and science fairs are very
good activities, which supplement the classroom learning of the students. These activities also induce the
habit of self-learning in students.

Development of Skills for Lifelong Learning

The Mother gave stress on lifelong education skills. According to her, schooling should provide the base
for lifelong learning. The process of thinking, studying, progressing and becoming intelligent should
cover the whole of life. The Centres for Continuing Education existing in universities provide certain
amount of education. The Sri Aurobindo Ashram has recently started many evening classes for ongoing
education of Ashramites. One finds old persons studying new languages and listening to various types of
lectures. The school building remains busy till dinner time.

Taking Care of Instructional Materials

The Mother and Sri Aurobindo have emphasized the consciousness of matter. Hence material objects are
to be handled with care. There is consciousness in both living and non-living objects. There is an obscure
mind and life even in the cells of the body, the stones or in molecules and atoms.97 There is life in earth,
rock, metal, gas, atom, electron, and other more subtle yet undiscovered forces and particles that
constitute material energy and form.98 According to The Mother not to take care of material things which
one uses is a sign of inconscience and ignorance. The individual has no right to use any material object
whatsoever if s/he does not take care of it. One has to take care of it not because one is e attached to it,
but because it manifests something of the Divine Consciousness.99 There is an interesting anecdote that
describes the experience of a teacher in handling a laboratory. The anecdote is as follows:
A science teacher once left his laboratory in the hands of the principal of the school located at Delhi and
went to Pondicherry. While at Pondicherry, one night he dreamt that all the equipment in his laboratory
was crying. He noted the dream. When he told his friends about the dream, they commented that it was
the effect of his love for the laboratory. On arrival at school, he found that on the date he saw the dream
at Pondicherry, the school laboratory at Delhi had been opened to accommodate examinees and at the
end of the day, it was found that the wall thermometer had been broken, presumably by one of the
examinees. A few days later, he again left Delhi for Ajmer. This time, he left the keys of the laboratory
with a colleague. One night, while at Ajmer, the teacher saw in a dream that his film projectors were
crying and giving up smoke. He had an urge to send a telegram to the colleague not to use the projector.
As the teacher had already decided to resign from his job, he felt it might be awkward to send the
telegram to the person who has to receive the laboratory charge from him after a few days. On arrival at
the school, he came to know that the day he saw the dream, there was some trouble in running the film
projector and also the film strip projector. Next day, when the projector was operated smoke came out.
The teacher then realised that if he could have sent the telegram after seeing the dream, more damage to
the film projector would have been avoided. After a few days, he was updating his stock registers to hand
over the charge. It was late evening by the time he was going to close the laboratory door. At the time of
closing the door, he felt as if the film strip projector placed in the cupboard placed next to the door was
telling him that nothing had happened to it; only the wire had come out of the switch. He went back to the
cupboard and took out the projector. It was a thrilling experience for him to find that the projector
worked when he put the wire at the correct place. Again, while closing the door of the laboratory, he
heard as if the 16 mm projector was requesting him to hand it over to a certain mechanic who could
repair it. The teacher readily agreed to do it on the following morning, before handing over the charge of
the laboratory. The same teacher was also in charge of sound equipment. Whenever, the teacher got
bored with long morning assembly programmes, there were problems in the working of audio equipments
that made authorities stop the assembly proceedings.
The anecdote shows that material objects have a consciousness and if the teachers love them as living
objects and take care of them, they reciprocate the love. Such experiences can be found in case of teachers
who practice yoga.

Maintenance of Discipline
The maintenance of discipline is an important factor in methods of teaching. The Mother was firm against
any type of corporal punishment. Ideal teachers are required to control their classes by applying higher
forces. This is truer in case of integral education, as the teachers in this approach are to be yogis. Such
types of teachers have a number of experiences of getting help from external sources. These types of
experiences cannot be prescribed for all situations. Each teacher has to find his own method of
disciplining a class. One method may not be always applicable. However, the general method is the
offering of the indiscipline to the Divine. An experience of a teacher is given below. However, it was not
a permanent phenomenon.
On a particular day, when the teacher entered his class, he found that the students were making noise. He
asked them to get out of the class. They remained standing but did not move out of the class. The teacher
told them either they should leave the class or he would leave the school. This statement also did not
change the situation. The teacher’s eyes fell on the calendar of The Mother hung on the opposite wall. It
appeared to him as if The Mother was looking angrily at him, because of his bad temper. He found his
own action justified. He left the black board and went to his desk. He sat down at the desk and started
writing a letter to The Mother, stating that her advice not to get angry with students could not be
applicable in all situations. At this point, all the students shouted “We are sorry, sir”. The said teacher
reported this in his letter. He continued with his complaint, that the students had been asked to go out and
they were not obeying the order. At this point, the students started moving out from the class. Happily, the
teacher asked them to take their seats and he started his lesson.
These types of experiences happen in the life of teachers having accepted yoga as part of life. Such
teachers have to keep this attitude living in them. The Mother advised the teachers to concentrate before
the class, by establishing silence and peace in heart and if possible, in head. One should try to bring in the
Divine presence. The teachers of Vedic schools undertook this type of action. According to The Mother,
indiscipline in the students should not be controlled with severity, but with self-mastery in the teacher.
The self mastery in teachers is hastened by practising yoga.
 CHAPTER VI
SRI AUROBINDO INTERNATIONAL CENTRE OF EDUCATION, PONDICHERRY
Sri Aurobindo International Centre of Education at the Sri Aurobindo Ashram, Pondicherry is a
laboratory of Integral Education. The Centre does not have any branch. There are many schools going
under the name Integral Schools situated in Orissa and elsewhere. These are schools managed by persons
connected with Sri Aurobindo’s ideals. These schools are not branches of the Centre of Education at
Pondichery. Some points concerning the Centre of Education are as follows: It was established as a
school on 2nd December 1943.In 1951, Sri Aurobindo Memorial Convention was held at Pondicherry.In
1952, the Ashram School was named as Sri Aurobindo University centre. In 1959, the word ‘University’
was dropped. The institution was named as Sri Aurobindo International Centre of Education. All teachers
in the Centre are members of Sri Aurobindo Ashram, Pondicherry Ashramites or non-Ashramite
volunteers. The Centre does not award any degree or diploma. The Centre is not affiliated to any Board or
University. The Centre has been recognised by the Central Government as one of the five Institutions of
higher learning of all India importance. The students completing higher course gets a Letter stating the
subjects studied that has been recognised by the Union Public Service Commission as equivalent to
Degree for various Central Government jobs and ahs been accepted by certain Central Universities for
admission into PG Courses. The Mother did not like the situation prevailing in formal institutions.
According to her, in most of the formal system, the children, at an age when they should be dreaming of
beauty, greatness and perfection, dreams; they are found dreaming of money and worry about how to earn
it. She pointed out that interest to earn money makes the students prepare themselves to pass
examinations with success.

A Prayer for Students

The Mother suggested a daily prayer for a student which is “It is not for our family, it is not to secure a
good position, it is not to earn money, it is not to obtain a diploma that we study. We study to learn, to
know, to understand the world, and for the sake of the joy that it gives us.”

The National Policy on Education 1986 suggested steps to be taken for delinking of degrees from jobs.
Rabindranath Tagore also was not in favour of awarding degrees and diplomas to students of Visva
Bharati. Afterwards, when it became a Central University it lost its originality. However, Visva Bharati
being a Central University has been awarding Degrees and Diplomas. The Sri Aurobindo International
Centre of Education, Pondicherry, being not one University in the formal sense of the term, does not have
the compulsion for its decision not to award degrees and diplomas. Students mostly stay in hostels.There
is only one dining room for the students and teachers. Non-vegetarian food is served here for those who
want. However, those who want can take food in the Ashram Dining Hall.

The institution starts every morning at 7.45 A.M. with a music played over loud speaker for teachers and
students to concentrate. There is no formal mass vocal prayer. Class work continues till 11.30 A.M. with
a break for 15 minutes from 9.30 A.M. to 9.45 A.M. In the afternoon, the class work starts at 1.45 P.M.
and continues up to 4.00 P. M.. When necessary, teachers of dance, drama, music etc. also take classes
during evening hours. The academic session starts from December 16 every year, but the students are to
be present on 13th December to receive their books and other materials. The classes are not held from 1st
November to 15th December. The physical education programmes provided at the Centre of Education at
Pondicherry are not exclusively meant for students. The teachers and students and the members of the
Ashram community jointly participate in physical education programmes. They have also regular health
check up. Wherever required, specific exercises are prescribed as per the medical advice. This is a unique
institution of the country, which provides for physical education on all the days of the year. There are
various groups, which have prescribed activities for different parts of the year. Since 1945, annual
physical education demonstration is held every year. Annual demonstration on 2nd December, 2001
consisted of events such as : March past, Vande mataram, Welcome, Spirit’s flight, Symbols, Mass
exercises, Aspiration for peace, Skyward, Marching towards the goal, a Tessellated whole, Beckoning
lights, Drums of victory, Wings, Aurevoir, and national anthem. Physical education is provided on all
days of the year. However, those who want to visit families staying outside Pondicherry are allowed to do
so during the period November1-December13 when there is no class work. Annual Physical education
Demonstration takes place on 1st December and annual drama programme takes place on 2nd December.
The month of November that comes under rainy season is also utilised for training for annual physical
education demonstration and practice for annual drama The students at any stage are not to pay any
tuition fee. They pay a sum of Rs. 500/- per year for their books and note books. The hostel charge is also
Rs.500/- per month. The Centre has rich resource for physical education including a swimming pool.
Physical education classes are held in afternoon hours. The Centre has also modern teaching aids
including computer. A school teacher in the Centre need not possess any formal initial teacher training
qualification such as B. Ed., Diploma for Teaching, etc. Medium of Instruction is French for Science
students and English for Arts students. There is no formal class room work on Sundays, on 1st of each
month, when the Ashramites receive their monthly quota of requirements and on Darshan days falling
during the Session-21st February (Birth day of The Mother, founder of the Centre as well as of Sri
Aurobindo Ashram, Pondicherry), 29th February (Supramental day), 24th April (Final date of arrival of
The Mother at Pondicherry) and 15th August (Birth day of Sri Aurobindo). X-Mas day is observed on 25th
December. There is flexibility in subjects of instruction in various classes. The Centre adopts Free
Progress System in higher classes. The progress Report of the students is sent twice in a year. It does not
mentions marks awarded. It mentions the students’ record in terms of 1. Ability; 2.Industry; 3.Interest; 4.
Behaviour; 5.Attendance; and 6. Over all Progress. It also mentions periods allotted per subject per week
and name of the teacher.An example of periods per week for different subjects for a 12 year old student
(EAVP I) found a few years ago is as follows:

Adult Education Programmes

Since a few years, there has been provision for adult and continuing education programmes in the evening
hours that are provided free. The programme is organised at the school building in the evening hours
generally from 4.30 - 7.30 P.M. The classes are taken by Ashramites as well as non-Ashramite volunteers.
Ashramites as well as non-Ashramites are found attending these classes. Of course, these classes have
generally small numbers of students.The authorities control the number. There are language classes for
learning of French, English, Hindi, Tamil. There is a class on painting and another class on music. There
are classes in which lectures are provided related to different aspects of Philosophy of Sri Aurobindo and
The Mother. It is interesting that the content of a lecture is delivered in three langauages on three different
days. If one misses English language lecture,one can go to Oriya language lecture or Bengali language
lecture.

Community Involvement in Activities of Centre of Education

The Centre of Education generally has Ashramites as its teachers. It also utilises services of many
volunteers takes whatever services are offered by the members of the community. There are many
volunteers The volunteer teachers may be old students or persons interested in Ashram and staying in the
vicinity. There are also a number of physical education captains. Other types of work include gate
keeping done by many volunteers for one to two hours a day.

Methods of Teaching
Free Progress System
The Mother coined the term Free Progress system. In this approach, the students are free to listen to the
talks given by a teacher or to pursue study at library. They are free to go to a teacher at the appointed time
for consultation. Such a system is applicable to the mature students, generally of 14 years of age .The
students get advice only when they seek these. Methods of teaching followed at the Sri Aurobindo
International Centre of Education at Pondicherry Methods of teaching followed at the Centre are the ideal
ones cherished in the writings of educationists. There are many methods, which are theoretically taught to
teacher-education students of various universities, but most of these methods are not demonstrated in
action in training institutions. Consequently they remain only in the passive memory of the teacher. These
methods one finds in practice at the Centre. For instance, a few teachers of India use the project method.
But this is very often used at the Centre. A few years ago, during a visit to Pondicherry, the author came
across such an activity at the Sri Aurobindo international centre of Education. The students of 10 years of
age (class IV according to other school standard) had organised a ‘Departmental store’ as part of their
study of Mathematics. Parents and Ashramites were invited as customers. On arrival at the store, the
customers had to draw money from the ‘bank’ (one received pieces of plain paper with amounts written
on them). With this money one could make purchases at various counters, where articles of daily use-like
soap, tooth paste etc. (represented by empty packets collected before by the students), clothe (represented
by yarn), fruits depicted in drawings were offered. The students at the Sales counter had with them a list
of all articles and their rates. For the purchases, they had to issue receipts on which prices of various sold
articles were mentioned. Further calculation was required while returning the balance money to the
paying customer. This was application of mathematics in day to day life situations. The methods followed
at the Centre can be ascertained by making a personal visit to the Centre. In the case of science lessons for
children, one finds the use of field trips and projects. The teaching of languages is also exemplary. For,
instance, learning of Sanskrit in many schools is very boring. One has to get by heart grammatical rules
and then go through Sanskrit texts. At the Centre, the teachers teach Sanskrit to preschool students
through the direct method of teaching. One finds a boy or girl of 6 or 7 years of age comfortably talking
with his or her friends in three or four languages- French, Sanskrit, English and the mother tongue. The
teachers of languages whenever meet their students outside classroom situations also talk to them in the
languages taught by them. Such learning of languages is also reinforced by the participation of students in
dramas and such other activities. The Mother advised the teachers not to follow the bad methods found in
certain universities out side. The teacher should not try to pump in mere data and information into
students. There must be stress on development of understanding. The ideal teacher should not be in a
hurry to finish the course. Thus, the method of teaching followed at the centre is truly child cantered and
aims at bringing out the best in the child. There cannot be standard methods of teaching. Each teacher has
to find out the method that suits oneself and also the concerned students. Good teachers discover suitable
methods.

CHAPTER VII
 THE TEACHER
According to The Mother, good teachers are always punctual. They come to the class a few minutes
before it begins. An ideal teacher never gets irritated because of student problems. A good teacher must
have infinite patience and also a good insight. The teacher occupies the key role in the system of integral
education. Sri Aurobindo, in answer to a question relating to the Montessori Method of teaching,
remarked that the teacher’s influence is very much powerful. S/he may not directly guide or instruct but
the influence keeps the children engaged. (Purani 1961, P. 137). Sri Aurobindo and The Mother
advocated the concept of the teacher, prevailing in ancient India. Such a teacher was a yogi.

A Lifelong Learner
A good teacher is a lifelong learner. Gurudev Rabindranath Tagore compared the life of teacher with that
of a lamp. As a lamp has to be burning itself so that another lamp can be lighted from its flame, similarly
the teacher has to be a lifelong learner, so that learners can effectively learn from him/her. The Mother
gave similar stress on lifelong learning pursuits of teachers. A good teacher should take life as a field of
perpetual study, where one must never stop learning and think that one knows everything there is to
know. One can always know more and understand better.

Personality Traits of a Successful Teacher

The Mother mentioned certain personality traits of a successful teacher. These were 1. Complete self-
control; 2. Action for continuous self-learning; 3. Impartiality and humility; 4. Global comprehension or
understanding; and 5. Acting as a helper so that the learner can grow ‘freely as on organic being, not to
be kneaded and pressured into form like an inert plastic material.100 Thus, the teacher occupies a key role
in the system of integral education. The Mother’s concept of an ideal teacher is very rigorous in nature. In
order to become a good teacher one has to abolish in oneself all egoism. Good teachers, in order to
provide psychic education, have to be aware of their own psychic beings. They have also to be spiritual
persons. They have to continue to do physical exercise everyday as part of their own physical education
programme. They should be good professional persons. They have to read various journals in their
profession. They have to keep themselves abreast of modern developments in educational technology.
Duties for mental education may be distributed among specific teachers, but other aspects of education
have to be distributed among all teachers. However, there may be an expert teacher for physical
education. All teachers should not only know the principles of physical education but also practise these
so that they can effectively take part in the general physical education programmes for the -students.

Selection and Recruitment of Teachers

The teacher should be selected at least six months before s/he has to start teaching. Selection from six
months in advance will make the candidate know about various aspects of the duty of a teacher and
enable him/her to adjust oneself to this new role. Early recruitment will strengthen the process of such
preparation. The period may be utilised by the newly appointed teachers in observing the working of their
colleagues and in preparing instructional materials for their classes. In selecting the teachers, the ideals
expected in a good teacher need to be considered. Sincerity needs to be given more importance than
formal qualification. Since integral education is a spiritual oriented education, the spiritual attitude and
spiritual interest of the teacher should be the main criterion for selection. From among these types of
teachers, one may find teachers who are proficient in physical and vital education. The next screening
step will be particular aspects of mental education. It may be noted that mental education is not the only
education that a teacher has to tackle; other aspects are also to be tackled by him or her. Formal trained
teachers may not be suitable for work in schools of integral education. This is so because, normally,
formal teacher training institutions train in a dogmatic manner that develops a duplicate personality in
their teacher trainees. Again such types of training are based on the western system of psychology not on
Vedic psychology, on which the system of Integral education stands. Hence, it is better to avoid such
types of trained persons. However, one may choose persons who have developed a capacity of
distinguishing the western psychological approach from the Vedic psychological approach. Academic
qualifications should be sacrificed at the altar of spiritual bent of mind, aptitude for teaching and for life-
long learning and getting joy in teaching. The period of six months will give opportunity for the teachers
and the management to know each other well. This will also provide the teachers with an opportunity to
know whether they can cope with the requirements of this new system. More than one person may be
selected and after expiry of three months, they may be again interviewed before issuing the recruitment
letter. The interview board should consist of teachers already working in the school. It should not consist
of non-teachers or teachers working in other formal schools or colleges. Each school has its peculiar
characteristics and the school personnel are only aware of these.

Provision for Part time and Volunteer Teachers

It is possible taht efforts of the regular teachers can be supplemented by part time or occasional teachers
from the community. In this context, the UNESCO’s International Commission on Education for Twenty
First Century stated taht

“Greater professional mobility, both within the teaching profession and between it and other professions,
is also desirable, in order to widen teachers’ experience. And, for teachers to do a good job, they must
not only be trained but must receive adequate support. This implies, in addition to appropriate conditions
and resources, a system of evaluation and supervision that helps diagnose didfficulties ad surmount them,
and that uses inspection as a means of recognizing good teaching and encouraging it. It also implies that
each community or local authority should look to see how talents present in the community can be used to
improve education: inputs by outside experts to classrom taeching or to out-of-school learning
experiences, involvement of parents in appropriate ways in school management or in raising additional
resources, links with voluntary groups to organize work experience, outings, cultural activities, sports
and otherlearning activities not directly linked to classroom work, and so on”.(Delors 1996, p.152)

Some of the teachers may be part time teachers. Willing parents may be involved in teaching work,
provided they have a spiritual bent of mind and an aptitude for teaching. If there are more than one
integral education school, teachers in certain subjects may teach in more than one school. For instance, a
music teacher may teach for a day in a school, covering six schools a week. Such travelling teachers are
also seen in developed countries. During visit to single teacher schools at Carrington and Skirling villages
of Scotland (Mohanty 1980 a&b) the author saw such types of travelling teachers. Parents of Linlithgo
primary school were seen participating in club activities of the school. A few parents offer voluntary
service for teaching work at Sri Aurobindo International Centre of Education at Pondicherry. Such types
of involvement may be, possible in an integral education school.

Training of Teachers
Initial training of teachers has been a must for the formal education system. In case of integral education,
such formal training may not be very much necessary. The yogic teachers can themselves acquire the
skills necessary for, their job. In all cases, the training has value only if the trainee feels such a necessity.
But the trainees may require a certain time to be aware of their necessities. The training programme for
integral education teachers should aim at developing awareness of these necessities and developing
necessary skills. The first part of the training programme may consist of observation of good teaching.
Such observations may start with observation of films. Loss of valuable time of school students can be
very much reduced if a certain amount of training is given to teacher trainees, before they are allowed to
take up teaching duty. At the end of this training programme that might continue for 60 days, teacher
trainees may be taken on a field trip to the Sri Aurobindo International Centre of Education at
Pondicherry. The field trip may be organised for 12 days. Every day there may be a talk and a few
observations followed by discussions. Towards the end of the field trip, the teacher trainees may be asked
to prepare graded instructional materials including work sheets for use in a particular class of any school
of their choice. They may also be asked to prepare suitable curriculum for children of the said schools. A
teacher uses various skills. These skills have been specified to a certain extent. The specified skills need
to be developed in the teacher trainees. Skill training may be given in stimulated situation. The skill
training has to start with demonstration. Demonstration of a skill has to be followed by discussion. The
trainees later will write down, the manner in which they are going to present a skill. This procedure is
called planning. Once planning is done, it will have to be executed. During execution, peers of the trainee
demonstrating a skill may behave as school students. Once teaching is finished, say after five minutes, the
teaching will be reviewed. In advanced countries, this procedure is video taped. In the Indian situation, it
may not be possible. The review is called as feedback. After getting the feedback, the concerned teacher
trainee has to re-plan, re-teach and re-feedback. Once a particular skill is mastered, another skill will be
taken up and this will continue. At the end, the trainee will give full lessons, integrating all these skills.
Once the trainee has attained a certain amount of mastery, the teaching of real school students may be
taken up.

All good teachers plan. They do preliminary planning in the beginning of each academic session. Even if
one continues with the teaching of students of similar abilities, each year the teacher has to make an
annual plan of teaching. This plan should contain a tentative programme of teaching of various topics on
different days of the year. The instructional aids required for each day’s teaching have to be specified.
The teacher has also to mention the dates on which the efforts are to be made for procuring films from
certain sources or for organising a visit to a factory, workshop or agricultural field. Such a plan also needs
to specify the days on which the teacher requires double periods or longer periods for teaching a
particular topic etc. If possible, the major ideas/concepts and minor ideas/concepts for each of the lessons
may also be mentioned. The teachers need not prepare daily lesson plans. The annual plan is just a
tentative plan. Whenever the teacher finds change in his/her expectation of the progress path of the,
students, s/he should make appropriate changes in his/her plan for subsequent lessons. Some teachers may
require help of their colleagues in undertaking a project or a visit or for carrying out an experiment. There
may be a team method of teaching a particular topic. This requires joint planning.

CHAPTER VIII
SUGGESTIONS FOR AN EXPERIMENTAL INSTITUTION OF INTEGRAL EDUCATION
A number of educational institutions using the term ‘INTEGRAL EDUCATION’ have been opened in the
country. Although, they are not branches of the Centre of Education at Pondicherry, in most of the cases
people involved in the management are connected with Sri Aurobindo ashram. Of course, there are cases,
where the institutions have been so named to overcome the restriction not to allow any new school near
an existing school. On visit to such a school, the author found that no teacher had ever visited Ashram at
Pondicherry or knew about life and teachings of Sri Aurobindo and The Mother. A few suggestions are
provided for them

Textbooks
Textbooks have certain limitations. They do not cater to the creative discovery potential of a child. Rather
the self-instructor type materials are better. Work sheets are of such types. A work sheet also contains
documentation - list of material to be referred to etc. A work sheet consists of many lessons. The teacher
gives work sheets of different levels according to the abilities of the concerned student. Textbooks in a
State should not be common for all types of schools.

Subjects to be Taught
Teachers may differ on this issue. The author has the following suggestions for schools in Indian
situation. At classes I to III, the subjects taught should be mother tongue, Sanskrit, mathematics,
environmental studies, games, music, dance, drama, painting. At class IV English may be added. Instead
of environmental studies, there may be science, geography, and history. At class VI, supervised study
periods may be introduced in the timetable at the rate of 1 period per day. This should continue
throughout subsequent classes of the student. At class IX, periods for various subjects may be allotted
according to the need of a student.

Material Resources for Teaching

Audiovisual aids are helpful in cases, where direct experiences cannot be provided to students. The use of
a particular teaching aid will depend upon the resources available at the school and the ability of the
teacher to use them. In certain cases, resources are borrowed from outside. There are mainly three types
of aids - audio and visual, only audio, and only visual. Teaching aids having both audio and visual effect
include computers, motion pictures and televised lessons. Radio vision and tape slide presentation
techniques also use both audio and visual devices, which can be used effectively in classroom situations.
In radio vision, the teacher uses certain pictures, maps, diagrams during the broad- cast of a lesson
through radio. Television lessons may not be used indiscriminately. All such lessons may not be equally
effective for all schools. The teacher can improve upon them or may not need them. Hence, without
exposing students to direct broadcast of television lessons, the teachers may record them through video
recorders and use them, with or without modifications. Film/Video shows require pre-screening and post
screening discussions. They may require re-screening. There are various agencies, which have varieties of
educational films, recorded video cassettes and CDs. These improve the quality of learning of students.
For instance, a teacher can hardly teach the concept of solar eclipse effectively without use of the relevant
film/ recorded video cassette. These films and recorded video cassettes are available on loan basis in
many Government organisations such as National Council of Educational Research and Training, New
Delhi and in its Regional Institutes of Education, State Councils of Educational Research and Training,
IASEs, CTEs and other types of training colleges, District Institutes of Education and other types of
teacher training institutions meant for training of primary and pre-primary school teachers, Resource
Centres. There are also such aids available with agencies of Departments other than Education. Some of
these sources are: Block development Offices, District Agricultural offices, District Industries Offices,
District Health Offices, etc. A teacher staying at Delhi and some other State capitals may also get
teaching aids such as films, CDs etc from foreign embassies especially that may be useful for teaching
geography and history. The duty of the teachers is to know about these aids and request appropriate
authorities. The audio aids include radio and recordings. All lessons broadcast by radio may not be useful
for teachers. These can be evaluated and, if found suitable, used. In order to do this the teacher should
record radio lessons and later use them. Linguaphones are very good aids for teaching of foreign
languages. The pronunciation aspect is well cared for. The visual aids are many. The simplest one is the
chalkboard. The black board is a type of chalkboard, the colour of which is black. There are also green
boards on which yellow coloured chalks are used. Various techniques are used for chalkboards. These are
hidden drawing, pattern, template, projection, grid and subject matter outline etc. The chalkboard is a
display board. Other types of display boards are bulletin board, flannel board, marker board, and
magnetic board. Charts, pamphlets, pictures, posters, etc. are used on these boards. There are certain
three-dimensional aids- such as models, objects, diorama, mock-ups, and puppets, mobiles, study kits and
jump-up picture books. Pictures are also projected. A small picture from a book can be projected through
an epidiascope or a projector. A filmstrip consists of a series of pictures and statements on a particular
topic. These make the teacher’s task of finding pictures for his lesson easier. Slides are also used. These
can re lace charts. An overhead projector is used as a replacement of the chalkboard. It has the extra
advantage of allowing a comparison of two pictures or diagrams on transparent sheets. Field trips,
dramatics and demonstrations are activity aids. These have to get priority over other aids, mentioned
above.

Teachers Visiting Reidences of Students

Teaching very much depends upon the trust that exists between the teacher and the taught. It also depends
on the love that exists between them. Trust and love between the teacher and the taught can be
strengthened if the teachers at times pay visits to the homes of students, have discussions with their
parents regarding the development of these students and clarify the learning problems, if any, of the
concerned students.

The author, while working in a school at Delhi had found such an attempt very helpful. In that year,
modern mathematics had been introduced in class VI level of 30 middle schools of Delhi. In the first
monthly test, only 20 per cent students passed. It was observed that there was a negative attitude towards
the curriculum. There were certain learning difficulties, which were - hampering the progress. This could
not be dealt with during school hours. Home addresses of the, students were collected from the admission
register. A visit was made to a certain student’s home. His parents came out will all the complaints
against the new curriculum. After listening to the parents difficulties of the concerned student were
cleared. Then the student brought the students in nearby houses. Their doubts were cleared. Visits were
undertaken only to five houses. In the next monthly test all did well. The rapport between the teacher and
the taught increased. The rapport went up to the extent that the manager of the school used to say that the
best way to know whether the teacher was present in the school or not, is to pass by side of his classroom
and if the students in the classroom were silent, the teacher was absent.
Home visit part of the duty of teachers in certain types of Community Schools of the U.K. (Mohanty
1979). The teacher has to keep close contact with the parents so that they may provide proper
environment to the child, while at home. There should be mutual exchange of opinion between the teacher
and the parent. This has to be done individually. It cannot be well done in Parent Teacher Association
meetings, where it may not be possible to look for individual problems. Occasional visits undertaken by
teachers to homes will also increase the study habits of the students.

Evaluation of Progress of Students

The evaluation of the progress of students is an integral aspect of methods of teaching. The methods of
teaching aim at making students learn better and quicker. Achievement tests help teachers in ascertaining
the extent to which their methods of teaching have been effective. The teachers need to consult students
and only when they are ready, they may be asked to appear at tests. According to Sri Aurobindo,
evaluation procedures should give more stress on active mental faculties and not on memory. The
evaluation procedures should necessarily be of a formative type rather than a summative type. Besides,
these tests should be carried out in a number of ways. They should not be the same test for all. They
should not be administered to all students at a particular time. The teachers may also try to evaluate the
children according to their inner feelings. There may be various types of examinations for the self-
assessment of students. Tests can be put into following categories such as - Oral, Written and
Performance. Written tests may be - Essay, Objective and Short answer. Objective type tests may be
broadly put into Recall and Recognition. Recall type questions may be of two categories- Simple recall,
and Fill in the blanks. Recognition type questions may be of Alternate response (Yes/No), Matching,
Multiple choice and Rating or Scaling. Each of the above mentioned types of questions has its own merit
and demerit. The teacher is the master of the situation. He has to decide, what test have- to be prepared.
However, the student has to be also consulted to decide the type of test preferred by him. The teachers to
suit to various types of educational requirement can use tests. The author, while working in a developing
school in a tribal district found irregular attendance of students. Besides, there was lack of daily effort on
the part of the students. He decided to have a system of evaluation that consisted of daily assessment,
monthly assessments, and annual test. All these assessments were considered for promotion to next higher
class. For daily assessment, a chart containing the names of the students was hung in each classroom.
Students were asked questions as part of introduction to a lesson or application of new knowledge taught
in a lesson. Their answers were evaluated on the spot and the marks were awarded. This had been also
notified by the Inspector of Schools of concerned Circle, for a try out in other schools of the district. This
type of evaluation procedure may not be necessary for all schools. Depending on the situation prevailing
in a classroom or in a school, the teacher has to select suitable testing procedure. Such types of tests may
not be applicable for schools of integral education. In these schools, the tests have to be conducted only
when the student is willing to take them. A test cannot be forced on a student. While informing parents
about the achievement of their wards, the behaviour, power of concentration, regularity in study,
promptness to under- stand and openness of intelligence may be evaluated. This has to be mostly done
through the teacher’s observations and inner feelings. If the teacher gives a test, the student must joyfully
accept it. The teacher may request a student. to appear at a test to enable him to know the efficacy of a
particular method of teaching.

Institutional Management
There are various aspects of management of an institution of integral education. These are as follows

Teaching Hours
An integral education institution should be a residential school. If this is not possible, it should be at least
a full day school extending into a few hours in the evening. If it is a full day school its working hours may
be from 7.30 A.M. to, 11.30 A.M., 1.00 P.M. to 3.30 P.M. and 4.00 P.M. to 6.30 P.M. with lunch break
from 11.30 A. M. to 1.00 P.M. and Tiffin break from 3.30 P.M. to 4.30 P.M. The author, while working
in the Sri Aurobindo Shiksha Niketan, Kundra, had found full day school system very much beneficial.
The students after taking breakfast at their homes/hostel came to school. There was a lunch break for
going home or to the hostel. After lunch, they had supervised study. In this period, students undertook
self-study in one- of the classrooms, in which a teacher was present. The teacher helped the students in
their studies, if and when required by them. After the supervised period, the students had games, after
which they went back to hostels or homes.

Working Days
An Integral school should be kept open on all the days of the year for physical education purposes. There
may be breaks at intervals of three months. 15 days in summer, 15 days in winter, and 15 days in autumn.
However, some teachers have to be on duty on all days including breaks. A few teachers can be given
roster duties during breaks to look after the physical education programme. In a school, which has 12
teachers in all, a batch of 4 teachers may be given the duty to look after the physical education
programme for 5 days, so as to cover the total break period of 15 days.
Awards of Degree, Diploma and Certificates to Students
No degree, diploma or certificate may be awarded to students. Hence this should be also the spirit of any
integral education institution, if started elsewhere. Students should come to the institution for the sake of
learning and for the joy it gives.

Award of Prizes to Students

The Mother was not in favour of the traditional way of awarding prizes to students. The prizes should not
be based on competitive grades. A prize of appreciation, of equivalent value, could be given to those who
have exceeded a certain level of capacity plus goodwill and regularity of effort. Both should be there to
warrant the prize. There have been many schools established in different parts of the country as Integral
Education Schools. These need to put into practice the above advice of The Mother.

School Plant and Its Climate

The school should have an atmosphere of freedom and spirituality. According to The Mother the Integral
school should be an opportunity not only for progress of the students, but also of the teacher s in an
atmosphere of freedom.103. The classroom should have an atmosphere of learning and self-education. The
atmosphere has to be “produced by the multiple objects that constitute the equipment of the classroom”
(Pavitra 1976, p. 100). A school should have equipment and physical surrounding in which the needs of
the its students can be met. In case of a new Integral Education school, the necessity of various types of
equipment may not be properly known in the first year, but it can be progressively realised later. Again
the requirement of adequate and appropriate equipment and physical surrounding should grow in
consonance with the growth in the level of consciousness of the teacher. His/her understanding of the
needs of the children of various age groups increases at par with the development of his/her
consciousness. The teacher has to take extra care to ensure that the school compound is kept clean and
tidy. This is especially more applicable for classrooms. The responsibility of maintaining cleanliness may
be distributed among students. This is a part of the process of vital education.

Classrooms: A classroom should contain a chalk board, a bulletin board, a space for conducting
experiments requiring sun light, a demonstration table with a storage space, and fittings for water and
electricity, hooks on the wall for hanging maps, charts etc. Besides, there should be extra bulletin boards
on the side walls. There may be also a bulletin board on the outer wall so that students while walking on
the veranda may come across materials on the bulletin board. The room should have a number of wall cup
boards, with glass cover. A classroom should contain materials that are of immediate use. It should not be
an open storeroom.

The school plant consists of classrooms, toilets, meditation rooms, room of silence, and room of
collaboration, storeroom, office room and playground including various types of play equipment. This is
necessary for a small school having five classes. In the higher school, there should be provision of subject
rooms. There should be a garden surrounding the school building. The area of playground should vary
according to the number of children. There should be a play- ground of two to three acres of area for 160
children. Its size should increase as the size of the student population increases. The school building
should have proper arrangement for ventilation and lighting. There should be adequate number of
windows should be kept and should be positioned in such a manner that there is cross ventilation. There
should be an arrangement of artificial ventilation in rooms used for screening of films or for laboratory
purposes. A student normally requires approximately 30 cu. ft. of fresh air per minute. The area of the
windows allowing light to enter the rooms should be nearly one-fifth of the floor area of respective
classrooms. Windows should be kept close to each other so that shades are not formed inside the
classrooms. There should be dustbins in each classroom. Besides, there should be dustbins in verandas.
There should be at least one urinal for a group of 30 students and one latrine for a group of 50 students.

Selection of Students
There should be careful selection of students. Any Tom, Dick and Harry should not be admitted into an
institution of integral education. Only the students not desirous of obtaining a certificate, but desirous of
getting admission for the sake of learning should be admitted. Their parents should endorse this. The
Mother suggested that instead of conventional examinations, the true psychological sense should be the
criterion for admission. She gave preference to living souls, over brilliant students. Hence, students may
not be selected on principles based on external criteria such as intelligence test results, previous
achievements, etc. Students need to be selected by teachers through their inner feelings. These students
have to be the ones who have a spiritual bent of mind. They may also be selected from families having
such attitudes. It automatically follows that this sort of selection cannot be scientific in the ordinary sense.
The school, therefore, has to be restricted to parents, who have faith in spirituality and want their children
to grow spiritually.

Financial Management
Finance of the institution is an important aspect of management. There may not be any grant from the
Government. The institution may not strive for it. The school may not charge a specific amount of
monthly fees. Instead, it may collect donations from parents and well wishers. That may bring better
rapport between school and parents. That may also get rid of the bad situation, seen in many schools,
created in the minds of students due to non-payment of monthly dues regularly by some parents and
continuous warning served by the school for the purpose. On no account should such donations be
collected through the students. The school should have direct dealing with the parents. The author had
experimented this in the Sri Aurobindo Shiksha Niketan, Kundra, Koraput and had found it useful. In the
year 1970, the management of the school was asked to exempt students from payment of tuition fees and
other subscriptions. Instead, the parents were approached to give donations for the school. The parents did
give them. Some gave more than what they would have normally given as monthly tuition fees and other
subscriptions. Some gave less. On the whole, it was more than what would have been collected in the
normal procedure. Due to non-payment of tuition fees in time, some students used to remain absent. Now
that aspect was taken care of. Donation was not compulsory. Hence, the students were officially said to
have been exempted from payment of tuition fees. Similar steps can be taken in case of schools of integral
education. The expenditure pattern of the school should be made public to the parents. No doubt parents,
who are willing to give integral education to their children, will also like to share the expenditure.

Education of the Masses

Just like non-formal clases for adults being provided in the evening hours in the main school building
of the Sri Aurobindo International Centre of Education at Pondicherry, every institution of Integral
Education needs to provide facilities for education of masses. The institution, if necessary amay charge
nominal fee from rich adult learners and may provide free facilities to poor ones.This will enhance the
spirit of lifelong learning among the parents.
Managing Body
The managing body of the school may consist of full time and part time teachers. No person, who is not
directly teaching in the school, should preferably be taken as a member of the managing body. Parents
who are part time or full time teachers can also be included in the managing body. It may meet every -
week to look after the proper functioning of the school.

CONCLUSION
The quality of management of an institution has much influence on the quality of teachers, curriculum
and students admitted to it. The institutions for integral education need to be managed by people who are
yogi s, not religious persons. They should be real seekers of truth. Only then can the institutions grow up.
Integral education concept has taken into consideration all the schools of educational thoughts. It has
covered almost all schools of education. Its five aspects are: physical, vital, mental, psychic and spiritual.
These have been discussed in the following five chapters. Four more chapters have been devoted to the
themes such as curriculum, methods of teachings, teacher and institutional management. Wherever
possible The Mother and Sri Aurobindo have been profusely quoted so as to give a taste of their real
writing to the readers. This is more so in case of discussion of various aspects of integral education. Let
us start with the aspect mostly neglected in Indian conditions physical education

REFERENCES
Delors, J. (Chairman) (1996) Learning: The Treasure Within. UNESCO, Paris
Pavitra (1976) The Education and the Aim of Human Life. Sri Aurobindo Ashram, Pondicherry.
Purani, A. B. (1961) Evening Talks. Sri Aurobindo Ashram, Pondicherry.
NOTES
1 Sri Aurobindo 1972, Vol.19, pp.694-695
2 The Mother 1978, Vol. 12, p. 335
3 Sri Aurobindo 1972, Vol.17, p.198
4 Sri Aurobindo 1972, Vol.17, p.200
5 Sri Aurobindo 1972, Vol.3, pp.331-332
6 Sri Aurobindo 1972, Vol. 15, p. 186
7 Sri Aurobindo 1972, Vol. 17, p. 236
8 Sri Aurobindo 1972, Vol. 3, p. 336-337
9 Sri Aurobindo 1972, Vol.17, p.341
10 Sri Aurobindo 1972, Vol.17, p.204
11 Sri Aurobindo 1972, Vol.15, p.38
12 Sri Aurobindo 1972, Vol.17, p.194
13 Sri Aurobindo 1972, Vol. 17, p. 205
14 The Mother 1978, Vol. 12, p. 251
15 The Mother 1978, Vol. 12, p. 253
16 The Mother 1978, Vol. 12, p. 40
17 Sri Aurobindo 1972, Vol. 1, p. 760
18 Sri Aurobindo 1980, p. 135
19 Sri Aurobindo 1972, Vol. 15, p. 283
20 Sri Aurobindo 1972, Vol. 14, p. 115
21 Sri Aurobindo 1972, Vol. 2, p. 210
22 Sri Aurobindo 1972, Vol. 3, p. 330
23 Sri Aurobindo 1972, Vol. 17, p. 194
24 Sri Aurobindo 1972, Vol. 17, p. 205
25 Sri Aurobindo 1972, Vol. I, p. 718
26 Sri Aurobindo 1972, Vol. 17, p. 195
27 Sri Aurobindo 1972, Vol. 17, p. 203
28 The Mother 1978, Vol. 12, p. 254
29 The Mother 1978, Vol. 12, p. 252-253
30 Sri Aurobindo 1972, Vol. 15, p. 186
31 Sri Aurobindo 1972, Vol. 27, p. 110
32 The Mother 1978, Vol. 12, p. 253
33 Sri Aurobindo 1972, Vol. 15, p. 289
34 Sri Aurobindo 1972, Vol. 24, p. 1606
35 Sri Aurobindo 1982, pp. 144-145
36Sri Aurobindo 1972, Vol. 27, p. 185
37 Sri Aurobindo 1982, pp. 152-153
38 Sri Aurobindo 1982, p. 148
39 Sri Aurobindo 1982, p. 158
40 Sri Aurobindo 1982, pp. 159-160
41Sri Aurobindo 1982, p. 153)
42 Sri Aurobindo 1982, p. 154
43 Sri Aurobindo 1972, Vol. 19, p. 946
44 Sri Aurobindo 1972, Vol. 19, p. 944
45Sri Aurobindo 1972, Vol. 19, p. 946
46 Sri Aurobindo 1972, Vol. 19, p. 949
47 Sri Aurobindo 1972, Vol. 19, p. 950
48 Sri Aurobindo 1972, Vol. 18, p. 279
49 Sri Aurobindo 1972, Vol. 19, p. 950
50 Sri Aurobindo l972, VoI.18, p.l28
51 Sri Aurobindo 1972, Vol. 18, p. 135-136
52 Sri Aurobindo 1972, Vol. 18, pp. 127-128
53 Sri Aurobindo 1972, Vol. 17, p., 8
54 Sri Aurobindo 1972, Vol. 17, p. 11
55 Sri Aurobindo 1972, Vol. 17, p. 206 and Vol. 21, p. 620
56 Sri Aurobindo 1972, Vol. 17, p. 206
57 Sri Aurobindo 1972, Vol. 21, pp. 623-624
58 Sri Aurobindo 1972, Vol. 17, p. 207
59 Sri Aurobindo 1972, Vol. 21, pp. 624 -625
60 Sri Aurobindo 1972 Vol.17, pp.207-208
61 Sri Aurobindo 1972, Vol. 3, p. 127
62 Sri Aurobindo l972, Vol.l7, p.222
63 Sri Aurobindo 1972, Vol. 17, p. 219
64 Sri Aurobindo 1972, Vol. 17, pp. 223-224
65 Sri Aurobindo 1972, Vol. 17, p. 224
66 Sri Aurobindo 1972, Vol. 17, p. 226
67 Sri Aurobindo 1972, Vol. 17, p.224
68 Sri Aurobindo l972, Vol. 17, p.227
69 Sri Aurobindo 1972, Vol. 17, p. 220-221
70 The Mother 1978, Vol. 12, p. 260
71 The Mother 1978. Vol. 12, p. 260-261
72 The Mother 1978, Vol. 6, p. 95
73 The Mother 1978, Vol. 12, p. 141
74 Sri Aurobindo 1972, Vol. 17, p. 11
75 The Mother 1978, Vol. 12, p 137
76 The Mother 1978, Vol. 12, p 5.
77 The Mother 1978, Vol. 12, p. 27
78 Sri Aurobindo, 1972. Vol. 27, pp. 274-275
79 Sri Aurobindo 1972, Vol. 20, p. 9
80 Sri Aurobindo 1972, Vol. 9, p, 243
81 Sri Aurobindo 1972, Vol. 3, p. 82
82 The Mother 1978, Vol. 9, p. 397
83 The Mother 1978, Vol. 12, p. 24
84 The Mother 1978, Vol. 12, p. 133
86 The Mother 1978, Vol. 12, p. 138
87 The Mother 1978, Vol. 9, p. 402
88 Sri Aurobindo 1972, Vol.16, p.4
89Sri Aurobindo 1972, Vol. 3, p. 125
89 Sri Aurobindo 1972, Vol. 3, p. 125
90 Sri Aurobindo 1972, Vol.16, p4
91 The Mother 1978, Vol.12, p.298
92 The Mother 1987, p.224
93 Sri Aurobindo 1972, Vol.14, pp.121-122
94Sri Aurobindo 1972, Vol. 15, pp. 240-241
95 Sri Aurobindo 1972, Vol.17, pp.224-225
96 The Mother 1978, Vol.12, p.221
97 Sri Aurobindo 1972, Vol. 17, p. 15.
98 Sri Aurobindo 1972, Vol. 17, p. 17.
99 The Mother 1978, Vol.14, p.345
100 The Mother, Vol.12, p.168

BIBLIOGRAPHY
Writings of Sri Aurobindo
Sri Aurobindo Birth Centenary Volumes
Published by Sri Aurobindo Ashram, Pondicherry, 1972.
No. Title Pages
1. Bande Mataram 215-219,717-719 and 757-761
2. Karma Yogin 209-214
3. The Harmony of Virtue 78-82, 125-129 and 330-340
9. The Future Poetry 235-248, 422-424 and 481
13. Essays on the Gita 490-507
14. The Foundations of Indian Culture 108-122
15. Social and Political Thought 37-47,180-194,231-245 and
278-282
16. The Supramental Manifestation 1-4
17. The Hour of God 7-32,106,125,128,191-227,236-242
and 244-250
18. The Life Divine - I 122-141 and 271-289
19. The Life Divine - II 683-731 and 916-963
20. The Synthesis of Yoga - I 5-14
21. The Synthesis of Yoga -II 616-626 and 673-674
22. Letters on Yoga - I 131 and 233-377
23. Letters on Yoga - II 517-519,579-580, 661-664,733-735 and 738-739
24. Letters on Yoga -III 1012, 1105-1106, 1214, 1257,1268-
1269, 1284, 1289-1612, 1656- 1659, 1692-1695, 1700 and 1712-1722
27. Supplement 109-116, 180-185 and 271-276
29. Savitri 474-487

Writings of The Mother

Collected Works of The Mother - Centenary Edition Published by Sri Aurobindo Ashram, Pondicherry,
1978.
No. Title Pages
3. Questions and Answers 66-68,160,167-172,183-186, 250-
251 and 292
4. Questions and Answers (1950-51) 63, 90-93, 104-105, 156,
78-182, 247-250, 266-267, 352-355 and 363-365
5. Questions and Answers (1953) 51-52, 118-119, 153, 219-
224, 252-259, 313-314, 344-8 and 396-397
6. Questions and Answers (1954) 32-33, 50, 94-95, 224-
225,262-264, 313-319, 334, 344-346, 393,403-406 and 424-425
7. Questions and Answers (1955) 3-5, 66-67, 70-73, 125, 137-
139, 149, 254-555, 271-272, 282-283 and 287
8. Questions and Answers (1956) 103-104, 207-210 and 390-
394
9. Questions and Answers (1957-8) 65, 303-305, 379-380,
401-403 and 423-424
10. On Thoughts and Aphorisms 19-23 and 202-203
12.The Mother On Education
14. Words of The Mother 219 and 315
15. Words of The Mother 32-33, 149, 151, 154-163, 173, 175
and 330-331
16. Some Answers From The Mother 180-182, 187, 190-198,
201-202, 223-224, 247-250, 293, 301, 313, 317-318, 330, 345, 348-351, 357-358, 403, 410 and 424

Sri Aurobindo Archives and Research

2, 1, 82-83 (April 1978)
4, 2, 133-135 (December 1980)
6, 2, 117-160 (December 1982)
9, 1, 12-13 (April 1985)
10, 1, 59-81 (April 1986)

Compiations from the Writings of Sri Aurobindo and The Mother

All India Magazine. Sri Aurobindo Society, Pondicherry.
Quiet Mind. 1984.
On Thought. 1986.
The Science of Living. 1986.
Rest and Relaxation. 1986.
Fear - Its Causes and Cure. 1987.
The Vital. April 1999.
On Music. May 1999.
What is Consciousness? July 1999.
Mind and Mental Being . October 1999.
Right Object of Education.June 2001.
Dalal, A. S. (Compiled with Introduction) Living Within (The Yoga Approach to Psychological Health &
Yoga). Sri Aurobindo Ashram, Pondicherry. 1987
Dalal, A. S. (Compiled with Introduction) Psychic Being. Sri Aurobindo Ashram, Pondicherry. 1989
Dalal, A. S. (Compiled with Introduction) Powers Within. Sri Aurobindo Ashram, Pondicherry. 1989
Dalal, A. S. (Compiled with Introduction) Hidden Forces of Life. Sri Aurobindo Ashram, Pondicherry.
1990
Dalal, A. S. (Compiled with Introduction) Our Many Selves(Practical Yogic Psychology). Sri Aurobindo
Ashram, Pondicherry. 2001
Dalal, A. S. (Compiled with Introduction) Emergence of the Psychic (Governanceof Life by the Soul). Sri
Aurobindo Ashram, Pondicherry. 2002
Education Parti (Essays on Education with Commentaries
Education Part I Advice to Students
Education Part II Physical Education.Education, Life and Yoga: A Concise encyclopaedia of The
Mother’s Teachings
Gandhi, K.(1987) Lights on Life-Problems (2nd Ed.), 181-192. Sri Aurobindo Ashram, Pondicherry.
Ideal Parent. Sri Aurobindo Society, Pondicherry. 1986.
Jyoti and Prem Sobel (1984) The Hierarchy of Minds - The Mind Levels. Sri Aurobindo Ashram,
Pondicherry.
Maheshwari (1985) Spiritual Education. Sri Aurobindo Society, Pondicherry.
Motwani (1962) Sri Aurobindo on Social Sciences and Humanities for the New Age: An Anthology, 56-59
and 85-87. Orient Longmans, Calcutta.
Next Future. Sri Aurobindo Society, Pondicherry, 1980.
On Education. Sri Aurobindo Yoga Mandir, Jwalapur, 1984.
The Psychic Being. Sri Aurobindo Ashram, Pondicherry. 1998
Sen, I. (1952) Integral Education. Sri Aurobindo International University Centre, Pondicherry.
Sen, I. (1986) Integral Psychology. SAICE, Pondicherry.
SADLE (1995, 1998) A Divine Life Manifesto. Sri Aurobindo Divine Life Education Centre, Jhunjhunu.
Sri Aurobindo and The Mother on Education. Sri Aurobindo Ashram, Pondicherry. 1956
Sri Aurobindo and The Mother on Physical Education. Sri Aurobindo Ashram, Pondicherry. 1996
Vijay (nd) Sleep and Dream, Occultism, Education 1, Education II, Education III, Food, Yoga, Beauty,
Art I, Art II, Nature, Planes and Parts of the Being I, Planes and Parts of the Being II, Self-Perfection I,
Self-Perfection II, Self- Perfection III, and Self-Perfection and Light for Students. Sri Aurobindo Society,
Pondicherry.
Vijay (1978) Light for Students. Sri Aurobindo Society, Pondicherry.

Writings of Others
Books
Auro Publications (1978) The Golden Bridge. Auro Publications, Auroville.
Bangavani (1960) The Mother, 91-102. Bangavani, Nabadwip.
Basu, A. (Ed) (1973) Sri Aurobindo: A Garland of Tributes. Sri Aurobindo Research Academy,
Pondicherry.
Bharati, S. (1948) Sri Aurobindo: The Divine Master. Pudu Yoga Nilayam, Pondicherry.
Bhatt, B. (1976) Concept of Culture According to Sri Aurobindo. The Author, Hyderabad.
Bhattacharya, P. K. (1951) A Scheme of Education. Sri Aurobindo Ashram, Pondicherry.
Bhattacharya, P. K. (1985a) Basic Asanas. Navajyoti Karyalaya, Pondicherry.
Cenker, W. (1976) The Hindu Personality in Education: Tagore, Gandhi, Aurobindo. Manohar Book
Service, Delhi.
C.A.B.E. (1971) Report of the Committee on Examinations. NCERT, New Delhi.
Champaklal (1973) Champaklal Speaks 161-173. Sri Aurobindo Ashram, Pondicherry.
Chatterjee, T. (nd) Sri Aurobindo’s Integral Yoga, 57-83, 145-161 and 192-244. The Author, Howrah.
Chattopadhyaya, D. P. (1973a) Sri Aurobindo on Man. Sri Aurobindo Pathmandir, Calcutta.
Chattopadhyaya, D. P. (1976) History, Society and Polity - Integral Sociology of Sri Aurobindo.
Macmillan Co, Calcutta.
Chaudhari, H. (1950) Sri Aurobindo - The Prophet of Life Divine. 2nd edition, 74-111. Sri Aurobindo
Ashram, Pondicherry.
Chaudhari, H. (1965) Integral Yoga, 29-36. George Allen & Unwin, London.
Chaudhari, H. and Spiegelberg, F. (Eds) The Integral Philosophy of Sri Aurobindo- A Commemorative
Symposium, 184 - 191. George Allen & Unwin, London.
Dalal, A. S. (2001) Greater Psychology: An Introduction to the Psychological Thought of Sri Aurobindo.
SAICE, Pondicherry.
Delors, J. (Chairman) (1996) International Commission on Education for Twenty First Century.
UNESCO, Paris.
Donelly, M. (1976) Founding the Life Divine, 53-61, 84-90 and 100-115. The Dawn House Press, Lower
Lake.
Doshi, N. (1974) Guidance from Sri Aurobindo 1, 1-96 and 211-234. Sri Aurobindo Society, Pondicherry.
Doshi, N. (1976) Guidance from Sri Aurobindo 2, 1-58, 77-82 and 177-273. Sri Aurobindo Ashram,
Pondicherry.
Dowsett, N. C. (1972b) Poems and Aphorisms, 2-4. The Author, Pondicherry.
Dowsett, N. C. (1976c) The Academy of Future Man - Manifesto. Sri Aurobindo Society, Pondicherry.
Dowsett, N. C. (1978a) The Academy of Future Man - A Monograph. Sri Aurobindo Society,
Pondicherry.
Dowsett, N. C. (1980) Psychology for Future Education. Vantage Press, New York.
Dowsett, N. C. and Jayaswal, S. R. (Eds.) (1974a) The True Teacher. Sri Aurobindo Society,
Pondicherry.
Dowsett, N. C. and Jayaswal, S. R. (Eds.) (1974b) The New Approach to Education. Sri Aurobindo
Society, Pondicherry.
Dowsett, N. C. and Jayaswal, S. R. (Eds.) (1974c) Education of the Child. Sri Aurobindo Society,
Pondicherry.
Dowsett, N. C. and Jayaswal, S. R. (Eds.) (1975a) Dimensions of Spiritual Education, 31-42. Sri
Aurobindo Society, Pondicherry.
Dowsett, N. C. and Jayaswal, S. R. (Eds.) (1975b) The True Teacher, 43-62. Sri Aurobindo Society,
Pondicherry.
Dowsett, N. C. and Jayaswal, S. R. (Eds.) (1976b) Education of the Future. Sri Aurobindo Society,
Pondicherry.
Dowsett, N. C. and Jayaswal, S. R. (1976c) Yoga and Education. Sri Aurobindo Society, Pondicherry.
Dowsett, N. C. et al (eds) (1996a) Education of the Future. Sri Aurobindo Society, Pondicherry.
Dowsett, N. C. et al (eds) (1996b) Education and the Growing Child. Sri Aurobindo Society,
Pondicherry.
Dowsett, N. C. et al (eds) (1996c) A New Approach to Education. Sri Aurobindo Society, Pondicherry.
Dowsett, N. C. et al (eds) (1996d) Dimensions of Spiritual Education. Sri Aurobindo Society,
Pondicherry.
Dowsett, N. C. et al (eds) (1996e) The True Teacher. Sri Aurobindo Society, Pondicherry.
Dowsett, N. C. et al (eds) (1996f) Yoga and Education. Sri Aurobindo Society, Pondicherry.
Gandhi, K. (1965) Social Philosophy of Sri Aurobindo and the New Age. Sri Aurobindo Society,
Pondicherry.
Gandhi, K. (Ed.) (1973) Contemporary Relevance of Sri Aurobindo, 103-128. Vivek, Delhi.
Gandhi, K. (1974) Social philosophy of Sri Aurobindo. In Sri Aurobindo, 191-205. The National
Committee for Sri Aurobindo Birth Centenary, Pondicherry.
Gandhi, K. (Ed.) (1977) The New Age, 15-40, 73-98, 285-300 and 412. Sri Aurobindo International
Centre of Education, Pondicherry.
Gupta, N. K. (1972b) Collected Works of Nolini Kanta Gupta, Vol. 3, 342-428. Sri Aurobindo
International Centre of Education, Pondicherry.
Gupta, N. K. (1973) Collected Works of Nolini Kanta Gupta, Vol. 4, 120-123, 158-167, and 201-204. Sri
Aurobindo International Centre of Education, Pondicherry
Gupta, N. K. (2003) Education and Initiation (Translated by Amamrnath Dutta) Sri Aurobindo Centre for
Advanced Research, Pondicherry
Joshi, K. and Artaud, Y. (1974) Explorations in Education 32-70. Sri Aurobindo Society, Pondicherry:
Justa, H. R. (1987) Aesthetic Vision of Sri Aurobindo. R. K. Books & Distributors, Delhi.
Madhusudan Reddy, V. (1973a) (Ed.) Towards Eternity - Sri Aurobindo Birth Centenary Volume.
Institute of Human Study, Hyderabad.
Madhusudan Reddy, V. (1973b) Values and Value Theories in the Light of Sri Aurobindo. Institute of
Human Study, Hyderabad.
Madhusudan Reddy, V. (1979) (ed.) Nolini - The Arjun of Our Age, 188-205. Institute of Human Study,
Hyderabad.
Madhusudan Reddy, V. (1990) Integral Yoga Psychology. Institute of Human Study, Hyderabad.
Maheswari, H. (n.d.) A Scheme for the Cause of True Education. Sri Aurobindo Society. Pondicherry.
Maitra, S. (1945) An Introduction to the Philosophy of Sri Aurobindo. 2nd edn., 24 - 47. Benaras Hindu
University, Varanasi.
McDermott, R. A. and Narvane, V. S. (Eds) (1974) The Spirit of Modern India, 167-174. Thomas Y
Crommwell, New York.
Mohanty, S. B. (1985) Theory and Practice of Integral Education. Navajyoti Karyalaya, Sri Aurobindo
Ashram, Pondicherry.
Mukherjee, J. K. (2005) Principles and Goals of Integral Education. Sri Aurobindo Ashram, Pondicherry.
Pandit, M. P. (1951b) Sri Aurobindo University Centre: its purpose In Message of Sri Aurobindo and the
Ashram, 27-32. Sri Aurobindo Niketan, Delhi.
Pandit, M. P. (1961) Where the Wings of Glory Brood, 47-61. Sri Aurobindo Ashram, Pondicherry.
Pandit, M. P. (1969) Highways of God, 57-60. Dipti Publications, Pondicherry.
Pandit, M. P. (1970) Light from Sri Aurobindo, 123-136. Dipti Publications, Pondicherry.
Pandit, M. P. (1986) Satsang III, 409-412. Dipti Publications, Pondicherry.
Pasupati (1968) On The Mother Divine, 35-46. Matri Mandir, Prafulla Nagar.
Patel, A. B. (n. d.) Towards a New World Order, 101-111. World Union, Pondicherry.
Patel, C. P. (1986) Study of the Psychological Foundation of the Free Progress System as Evolved in Sri
Aurobindo International Centre of Education. Sri Aurobindo International Centre of Education, Bokhira,
Porbandar.
Pavitra (n.d.) Our New System of Education I, II, III. Sri Aurobindo International Centre of Education,
Pondicherry.
Pavitra (1976b) The Education and the Aim of Human Life. Sri Aurobindo International Centre of
Education, Pondicherry.
Prasad, N. (1976b) Education for a New Life. Sri Aurobindo Ashram, Pondicherry.
Prema Nandakumar (1976) Our Mother, 28-31. Sri Aurobindo Society, Pondicherry.
Prema Nandakumar (1977) The Mother, 98-102. National Book Trust, New Delhi.
Psychic Education - A Workbook (Based on Writings of Sri Aurobindo & The Mother)
Purani, A. B. (1961a) Evening Talks with Sri Aurobindo: Second Series. Sri Aurobindo Ashram,
Pondicherry.
Ravindra (1978) The White Lotus: At the Feet of The Mother, 121-143. S. Chand, New Delhi.
Rishabhachand (1959a) The Integral Yoga of Sri Aurobindo. 2nd edition, 124-186. Sri Aurobindo
Ashram, Pondicherry.
Rishabhachand (1967) In The Mother’s Light. 2nd edition, 384-387. Sri Aurobindo Ashram, Pondicherry.
Roarke, J. (1973) Sri Aurobindo, 83-110. Sri Aurobindo Ashram, Pondicherry.
Sarma, G. N. (Ed.) (1973) The Vision of Sri Aurobindo, 120-139. Dipti Publications, Pondicherry.
Satprem (1964) Sri Aurobindo or The Adventure of Consciousness. India Library Society, New York.
Sen, I. (n.d.) The Child Nature and Education. The Author,
Sharma, R. N. (1980) Perspectives of Sri Aurobindo’s Thought, 25 - 45 and 50 - 53. Sri Aurobindo
Research Institute, Meerut.
Sharma, R. N. and Chandra, S. (1985) Sri Aurobindo’s Philosophy of Education. Vinod Pustak Mandir,
Agra.
Shubhanarayana, N. (1973) Occult Psychology of the Hindus. Dipti Publications, Pondicherry.
Singh, S. P. (1977) Sri Aurobindo and Whitehead on Nature of God. Vigyan Prakashan, Aligarh.
Singh, S. P. (1986) Sri Aurobindo and Jung - A Comparative Study in Yoga and Depth Psychology.
Madhuchandadas, Aligarh.
Sri Aurobindo Ashram (1975) Sri Aurobindo and His Ashram, 64-65. Sri Aurobindo International Centre
of Education, Pondicherry.
SAICE (1965) A True National Education. Sri Aurobindo International Centre of Education. Pondicherry.
S.A.I.C.E. (1985) The International Centre of Education at the Sri Aurobindo Ashram, S.A.I.C.E.,
Pondicherry.
Sri Aurobindo Society, Women’s Council (1996) Pre Natal Education. Sri Aurobindo Society,
Pondicherry.
Sri Aurobindo Society (1972a) How to Teach. Sri Aurobindo Society, Pondicherry.
Sri Aurobindo Society (1972b) How to Learn. Sri Aurobindo Society, Pondicherry.
Sri Aurobindo Society (1972c) True Education. Sri Aurobindo Society, Pondicherry.
Sri Aurobindo Society (1972d) Meditation. Sri Aurobindo Society, Pondicherry.
Srinivasa Iyengar, K. R. (1967) Education and New India. University of Mysore, Mysore.
Srinivasa Iyengar, K. R. (1970a) A Big Change, 166-172. Sri Aurobindo Ashram-Delhi Branch, New
Delhi.
Srinivasa Iyengar, K. R. (1976a) Rethinking on Ends and Means in Education. Sri Aurobindo Ashram-
Delhi Branch, New Delhi.
Srinivasa Iyengar, K. R. (1978b) On The Mother - The Chronicle of a Manifestation and Ministry, Vol. II,
503- 511, 527- 539 and 715 - 724. Sri Aurobindo Ashram, Pondicherry.
Srinivasa Iyengar, K. R. (1985a) Sri Aurobindo: A Biography and a History, 736 - 740. Sri Aurobindo
International Centre of Education, Pondicherry.
UNESCO (2003) Learning to Live Together: Have We Failed? UNESCO, Paris
Vijay (1981) Whispers of Nature. Sri Aurobindo Society, Pondicherry.
Vijay (1981) How to Bring Up a Child? Sri Aurobindo Society, Pondicherry.
Wilfred (1986) The Mother: A Short Biography, 69-74. Sri Aurobindo Society, Pondicherry.

Chapters / Articles in Books

Adiseshiah, M. S. (1973) Educational perspectives of the developing countries. In Madhusudhan Reddy,
V. (Ed.) (1973) Towards Eternity - Sri Aurobindo Birth Centenary Volume, 478-481. Institute of Human
Study, Hyderabad
A teacher (1965) Our approach to knowledge and life. In SAICE, A True National Education, 75-76. Sri
Aurobindo International Centre of Education. Pondicherry.
Anderson, H. (1979) Sri Aurobindo’s psychology of self-integration. In Madhusudan Reddy, V. (ed.)
Nolini -Arjun of Our Age, 175-182. Institute of Human Study, Hyderabad.

Artaud, Y. (1996) Towards a planetary education. In Dowsett, N. C. et al (eds) Education of the Future,
28-31. Sri Aurobindo Society, Pondicherry.
A. P. E. I. D. (1976) Free progress system - an experiment in the education of the future. In Inventory of
Educational Innovations in Asia. UNESCO Regional Office, Bangkok.
Bainbridge, R. (1974) The teacher as an evolutionary energy. In Dowsett, N. C. and Jayaswal, S. R.
(Eds.) The True Teacher, 27-40. Sri Aurobindo Society, Pondicherry.
Banerji, S. K. (1974) The new approach to education in India. In Dowsett, N. C. and Jayaswal, S. R.
(Eds.) The New Approach to Education, 43-49. Sri Aurobindo Society, Pondicherry.
Chatterji, S. (1977b) The new outlook on education. In Gandhi, K. (Ed.) New Age, 292-294. SAICE,
Pondicherry.
Chattopadhyaya, D. P. (1973b) Integral sociology of Sri Aurobindo. In Gandhi, K. (Ed.) Contemporary
Relevance of Sri Aurobindo, 103- 128. Vivek, Delhi.
Das Gupta, N. K. (1960) Sri Aurobindo and the psychology of the future. In Bangavani, The Mother, 91-
102. Bangavani, Nabadwip.
Das Gupta, N. K. (1964) Sri Aurobindo and the human mind. In Bangavani, The Mother- Souvenir, 11-
14. Bangavani, Nabadwip.
Das Gupta, N. K. (1973) Depth psychology and Sri Aurobindo. In Madhsudan Reddy, V. (Ed.) Towards
Eternity - Sri Aurobindo Birth Centenary Volume, 415-420. Institute of Human Study, Hyderabad.
Dave, G. (1978) Towards true education. In M. P. Pandit 60th Birthday Commemoration Volume, 64-77.
M. P. Pandit 60th Birthday Commemoration Committee, Pondicherry.
Diwakar, R. R. (1973) Education for perfect manhood. In Madhusudan Reddy, V. (ed.) Towards Eternity
- Sri Aurobindo Birth Centenary Volume, 441-443. Institute of Human Study, Hyderabad
Dowsett, N. C. (1974a) The new approach to education. In Dowsett, N. C. and Jayaswal, S. R. (Eds.)
The New Approach to Education, 7-14. Sri Aurobindo Society, Pondicherry.
Dowsett, N. C. (1974b) New trends in child education. In Dowsett, N. C. and Jayaswal, S. R. (Eds.)
Education of the Child, 55-60. Sri Aurobindo Society, Pondicherry:
Dowsett, N. C. (1975a) Realities of spiritual education. In Dowsett, N. C. and Jayaswal, S. R. (Eds.)
Dimensions of Spiritual Education, 31-42. Sri Aurobindo Society, Pondicherry.
Dowsett, N. C. (1975b) Yogic principles for the teacher. In Dowsett, N. C. and Jayaswal, S. R. (Eds.)
The True Teacher, 43-62. Sri Aurobindo Society, Pondicherry.
Dowsett, N. C. (1976b) Academy of the future. In Dowsett, N. C. and Jayaswal, S. R. (Eds.) Education
of the Future, 48-53. Sri Aurobindo Society, Pondicherry.
Dowsett, N. C. (1976e) Yoga in education. In Dowsett, N. C. and Jayaswal, S. R. (Eds.)Yoga and
Education, 79-86. Sri Aurobindo Society, Pondicherry.
Dowsett, N. C. (1978b) Towards open school. In Auroville, The Golden Bridge, 157-166. Auro
Publications, Auroville.
Dowsett, N. C. (1996) New trends in child education In Dowsett, N. C. et al (Eds) Education and the
Growing Child, 61-66. Sri Aurobindo Society, Pondicherry.
Gokak, V. K. (1975) Education for the whole man. In Dowsett, N. C. and Jayaswal, S. R. (Eds.)
Dimensions of Spiritual Education, 43-50. Sri Aurobindo Society, Pondicherry.
Gupta, N. K. (1960) Questions and answers - the true teaching and on teachers and teaching. In
Bangavani, The Mother, 184-187. Bangavani, Nabadwip,
Gupta, N. K. (1974) Children and child mentality. In Dowsett, N. C. and Jayaswal, S. R. (Eds) Education
of the Child, 9-14. Sri Aurobindo Society, Pondicherry.
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Articles in Journals
Advent
Banerji, S. K. (1973 a) Education for one world. Advent 30, 4, 83-85, November.
Dowsett, N. C. (1986) Parent education of the future. Advent 43, 2, 41-53, April.
Ghose, H. P. (1951) Speech delivered at Sri Aurobindo Memorial Convention: An extract. Advent 8, 3,
211-215, August.
Ghose, S. K. (1979) Rethinking education as it perhaps once was. Advent 36, 3, 38-47, August.
Ghose, S. M. Speech delivered at Sri Aurobindo Memorial Convention - an extract. Advent 8, 3, 220-222,
August.
Gupta, N. K. (1948) Children and child mentality. Advent 5, 2, 65-66, April.
Gupta, N. K. (1949) Eurhythmy. Advent 6, 2, 73-75, April.
Gupta, N. K. (1952) Value of gymnastic, mental or other. Advent 9, 4, 215, November.
Gupta, N. K. (1953) To learn to understand. Advent 10, 2, 69-71, April.
Gupta, N. K. (1956) Education of girls. Advent 13, 4, 10-12, November.
Gupta, N. K. (1965a) Notes. Advent 22, 3, 5, August.
Gupta, N. K. (1965b) Notes. Advent 22, 4, 5, September.
Gupta, N. K. (1981c) An address to the outgoing students of SAICE. Advent 38, 4, 62, November.
Jayaswal, S. R. (1976a) Yoga and education Advent 33, 3, 44 -50, August.
Jayaswal, S.R. (1980c) Indian psychology and child development. Advent 37, 4, 34 -39, November.
Joshi, K. (1967a) Let us reconsider education. Advent 24, 1, 45 - 49, February.
Joshi, K. (1967b) Sri Aurobindo Ashram as a research centre. Advent 24, 2, 23 - 47, April.
Joshi, K. (1967c) Let us reconsider education. Advent 24, 2, 66 -73, April.
Joshi, K. (1967d) Let us reconsider education. Advent 24, 3, 65 - 74, August.
Joshi, K. (2004) Perspectives for teacher education. Advent 61, 2, 3 - 6, April.
Joshi, R. K. (1974a) Sri Aurobindo on education during childhood. Advent 31, 2, 58-61, April.
Joshi, R. K. (1974b) Scientific achievements and the present educational needs. Advent 31, 3, 44 - 48,
August.
Joshi, R. K. (1974c) Education and the scientific outlook. Advent 31, 4, 39 - 40, November.
Joshi, R. K. (1975) On education. Advent 32, 1, 51-57, February.
Maitra, S. (1951) (Speech delivered at Sri Aurobindo Memorial Convention). Advent 8, 3, 216 - 217,
August.
Malhotra, O. P. (1981) Sri Aurobindo and The Mother’s concept of Integral Education. Advent 38, 1, 40 -
43, February.
Mira, S. (1980) Women’s role in education. Advent 37, 4, 25 - 33, November.
Mukherji, H. (2004a) Sri Aurobindo and the National education movement in Bengal. Advent 46, 1, 15-
20, March
Mukherji, H. (2004b) Sri Aurobindo and the National education movement in Bengal. Advent 46, 2, 9 -
17, June
Mukherji, S. P. (1951) (Speech delivered at Sri Aurobindo memorial Convention). Advent 8, 3, 207-211,
August.
Nag, K. (1951) (Speech delivered at Sri Aurobindo memorial Convention). Advent 8, 3, 219-220, August.
Pani, S. P. (1983) National education: some early thoughts of Sri Aurobindo. Advent 40, 1, 45-55,
February.
Purani, A. B. (1950) Sri Aurobindo and physical culture. Advent 7, 2,116-123, April.
Rishabhachand (1957b) The soul or the psychic. Advent 14, 4, 49- 59, November.
Rishabhachand (1958a) The soul or the psychic. Advent 15, 1, 39-47, February.
Rishabhachand (1958b) The soul or the psychic. Advent 15, 2, 32-44, April.
Rishabhachand (1958c) Reason - its utility and limitation. Advent 15, 3, 38-59, August.
Rishabhachand (1958d) Education. Advent 15, 4, 44- 58, November.
Rishabhachand (1960) Education. Advent 17, 4, 44-58, November.
Rishabhachand (1961a) Education. Advent 18, 1, 13-22, February.
Rishabhachand (1961b) Education. Advent 18, 2, 48-56, April.
Rishabhachand (1961c) Education. Advent 18, 3, 36-44, August.
Rishabhachand (1961d) Education. Advent 18, 4, 49-57, November.
Rishabhachand (1962a) Education. Advent 19, 1, 38-44, February.
Rishabhachand (1962b) Education. Advent 19, 2, 45-57, April.
Rishabhachand (1962c) Physical education. Advent 19, 3, 42- 47, August.
Rishabhachand (1962d) Physical education. Advent 19, 4, 40- 44, November.
Rishabhachand (1963a) Physical education. Advent 20, 1, 43-48, February.
Rishabhachand (1963b) Physical education. Advent 20, 2, 39-44, April.
Rishabhachand (1963c) Education of the vital. Advent 20, 3, 62-66, August.
Rishabhachand (1963d) Education of the vital. Advent 20, 4, 78-82, November.
Rishabhachand (1964a) Education of the vital. Advent 21, 1, 39-44, February.
Rishabhachand (1964b) Mental education. Advent 21, 2, 49-53, April.
Rishabhachand (1964c) Mental education. Advent 21, 3, 27-31, August.
Rishabhachand (1964d) Mental education. Advent 21, 4, 42-46, November.
Rishabhachand (1965a) Mental education. Advent 22, 1, 44-48, February.
Rishabhachand (1965b) Psychic and spiritual education. Advent 22, 2, 42- 45, April.
Rishabhachand (1965c) Psychic and spiritual education. Advent 22, 3, 8 -12, August.
Rishabhachand (1965d) Psychic and spiritual education. Advent 22, 4, 46 - 49, November.
Rishabhachand (1966) Psychic and spiritual education. Advent 23, 1, 68 - 72, February.
Roarke, J. (1980) Real education and the existential pudder. Advent 37, 4, 19-24, November.
Sen, I. (1958a) Sri Aurobindo International University Centre and the philosophy of Integral education.
Advent 15, 1, 29 -38, February.
Sen, I. (1958b) Sri Aurobindo International University Centre and the philosophy of Integral education.
Advent 15, 2, 17 - 31, March.
Sen, I. (1971) The pursuit of psychology. Advent 28, 2, 11- 14, April.
Sen, I. (1972) The issue of the pursuit of knowledge. Advent 39, 2, 70, April.
Sen, I. (1980d) The child as a spiritual fact. Advent 37, 2, 40 - 44, August.
Sen, I. (1982a) What should be our philosophy of education? Advent 39, 4, 40 - 42, November.
Sen, I. (1983c) Indian educational thought in recent times. Advent 39, 4, 26 -43, November.
Sharma, R. N. (1972) Sri Aurobindo’s philosophy of education. Advent 29, 4, 41- 46, November.
Watsno, S. K. (1980) Puranic confirmation of Sri Aurobindo’s psychological interpretation of the Vedas.
Advent 37, 3, 25 - 38, August.
Yun-Shan, T. (1951) (Speech delivered at Sri Aurobindo Memorial Convention). Advent 8, 3, 218-219,
August.

Bulletin of Integral Education

Maheswari, H (1980a) True education in the light of Sri Aurobindo and The Mother. Bulletin of Integral
Education 3, 21-24.

Bulletin of True Education

Maheswari, H (1982d) True education: a reflection. Bulletin of True Education 1, 1-4, April 24.
Maheswari, H. (1982e) True education: its need. Bulletin of True Education 2, 1-4, August 15.
Maheswari, H. (1982f) True education: its meaning. Bulletin of True Education 5, 1- 4, February 21.
Maheswari, H. (1984a) True education: its meaning. Bulletin of True Education 6, 5 - 8, August 15.

Call Beyond
Ananda Reddy, V. (2001a) Redesigning education. Call Beyond 26, 1, 54 - 56.
Ananda Reddy, V. (2001b) Redesigning education. Call Beyond 26, 2.
Ananda Reddy, V. (2001c) Redesigning education. Call Beyond 26, 3.
Ananda Reddy, V. (2001d) Redesigning education. Call Beyond 26, 4, 19-21.
Jayaswal, S. R. (1980a) Some aspects of better education. Call Beyond 5, 6, 16 -17, June.
Jayaswal, S. R. (1980b) Non -formal integral education. Call Beyond 5, 11, 9, November.
Jayaswal, S. R. (1980e) In The Mother’s light. Call Beyond 5, 2, 23-24, February.
Joshi, K. (1979) Auroville system of education. Call Beyond 4, 2, 12 - 13, December.
Nanavaty, J. J. (1976) How to incorporate Aurobindonian educational concepts. Call Beyond 1, 11, 14-16,
November.
Nanavaty, J. J. (1977) How to incorporate Aurobindonian educational concepts. Call Beyond 2, 1, 12 - 13,
January.
Nanavaty, J. J. (1981) The concept of Sri Aurobindo’s integral education in the perspective of relevant
philosophical ideologies - eastern and western. Call Beyond 6, 1, 12-14, January.
Nanavaty, J. J. (1983a) Education for survival: Sri Aurobindo and Rabindranath Tagore as models. Call
Beyond 8, 5, 6-9, May.
Nanavaty, J. J. (1983b) Education for survival: Sri Aurobindo and Rabindranath Tagore as models. Call
Beyond 8, 6, 12-14, June.
Nanavaty, J. J. (1984) Integral education. Call Beyond 9, 11, 22, November.
O’Gardy, C. (1981) Light on the new education. Call Beyond 6, 7, 8-9, July.
Pandit, M. P. (1984a) To the teachers of The Mother’s International School. Call Beyond 9, 12, 17-20,
December.
Sen, I. (1980a) The message of Integral education. Call Beyond 5, 3, 26, March.
Sen, I. (1980f) Sri Aurobindo’s educational outlook: its main emphasis. Call Beyond 5, 11, 18- 20,
November.
Sen, I. (1983b) Integral education. Call Beyond 8, 10, 4 -11, October.
Sen, I. (1984b) Teachers’ resolve for self- culture. Call Beyond 9, 11, 26, November.
Srinivasa Iyengar, K. R. (1980b) Towards harmony in education. Call Beyond 5, 11, 3-6, November.
Srinivasa Iyengar, K. R. (1985b) Education for the future. Call Beyond 10, 5, 22-23, May.
Collaboration
Maloney, C. (1978) Human personality and education: from the perspective of Sri Aurobindo and The
Mother. Collaboration 4, 4, 7-10, summer.

Cultural Forum
Joshi, K. (1968a) Sri Aurobindo Ashram: International centre of research in education and yoga. Cultural
Forum 9, 4, 34-38, July.

Education and Psychology Review

Deopurkar, R.T (1961) Educational philosophy of Sri Aurobindo. Education and Psychology Review 1, 4,
192-195, October.

Education Quarterly
Sen, I. (1982b) Indian educational thought in recent times. Education Quarterly, April.

Educational India
Mohanty, S. B. (1984) Lifelong education programmes at the Sri Aurobindo International Centre of
Education at Pondicherry. Educational India 51, 4, 44 - 45, October.
Thiagarajan, K. (1979) Glimpses of Sri Aurobindo’s philosophy of education. Educational India 45, 11,
175-177, May.

Educational Miscellany
Goswami, C. R. (1967) Educational philosophy of Sri Aurobindo: need for a critical study. Educational
Miscellany 4, 1-2, 68 -71, June 5.

Experiments in Education
Rajan, H. (1994) The Mother’s philosophy for women’s education. Experiments in Education 22, 1, 21-
24, January.
Equals One
Artaud, Y. (1965) When the universe teaches. Equals One 5, 2, 16 -17, April.
Bailey, R. A. (1965) True teaching. Equals One 5, 2, 35, April.
Medhananda (1965a) Towards an education without instruction. Equals One 5, 2, 11-13, April.
Medhananda (1965b) All teaching is revealing. Equals One 5, 2, 6-7, April.
Medhananda (1965c) True teaching. Equals One 5, 2, 35, April.
Medhananda (1965d) Let not man put asunder. Equals One 5, 2, 45-46, April.

The Heritage
Bhattacharya, P. K. (1985b) Why we should exercise? The Heritage 1, 1, 62 - 68, January.
Bhattacharya, P. K. (1985c) Health, work and exercise. The Heritage 1, 2, 76 - 79, February.
Bhattacharya, P. K. (1985 d) Postures and exercises. The Heritage 1, 3, 1 51-53, March.
Bhattacharya, P. K. (1985e) Principles of correct postures. The Heritage 1, 4, 74 -75, April.
Bhattacharya, P. K. (1985f) Pause exercise. The Heritage 1, 5, 50 - 52, May.
Bhattacharya, P. K. (1985g) Dund Baithak. The Heritage 1, 7, 73 -75, July.
Bhattacharya, P. K. (1985h) Good posture. The Heritage 1, 9, 38 - 41, September.
Bhattacharya, P. K. (1985i) Good posture. The Heritage 1, 10, 78 - 79, October.
Bhattacharya, P. K. (1986a) Simple exercise. The Heritage 2, 1, 36 - 37, January.
Devopriyo. Mind: how much I am myself? The Heritage 1, 3, 48 - 50 (March 1985).
Maheswari, H. (1984b) Leisure: its value and enjoyment. The Heritage 1, 2, 70 - 74, February.
Surya, N. C. (1985a) Mind. The Heritage 1, 4, 70 - 73, April.
Surya, N. C. (1985b) Mind: Bhava: Japa. The Heritage 1, 7, 56 - 59, July.
Integral Education
Joshi, K. (1974a) Methods of teaching. Integral Education 1, 4 and 2, 1, 20-24 and 29, April and August.
Mishra, H. (1974) Integral Education. Integral Education 1, 2, 10-11, April-August.

Journal of Indian Education

Joshi, K. (1976a) Research in education at Sri Aurobindo Ashram. Journal of Indian Education 2, 1, 51-
56, January.
Joshi, K. (1981a) Education and individual choices. Journal of Indian Education 3, 6, 62 - 68, March.

Mother India
A contributor (1965) A national education for India in the contemporary world. Mother India 17, 9, 68 -
74, October.
A student (1954) The Sri Aurobindo International University: The commencement of the first term.
Mother India 3, 12, 63 -64, January.
Acharjee, R. K. (1981a) Sri Aurobindo on education: Part I. Mother India 33, 10, 588-592, October.
Acharjee, R. K. (1981b) Sri Aurobindo on education: Part II. Mother India 33, 12, 749 - 752, December.
Acharjee, R. K. (1982) Sri Aurobindo on education: Part III. Mother India 34, 2, 135 - 138, February.
Albless, S. R. (1951) Sri Aurobindo International University Centre: its character and significance.
Mother India 3, 6, 3 - 2, May 5.
All India Convention of Sri Aurobindo University Centre (1951) Mother India 3, 6, 1-2, May 5.
Anirudha (1949) Yoga and physical education - a comment on Sri Aurobindo’s message. Mother India 1,
4, 6, April 2.
Banerji, S. K. (1960) Sri Aurobindo and education: recent legacies. Mother India 12, 10, 28 - 34,
December.
Banerji, S. K. (1961) Sri Aurobindo and education: recent legacies. Mother India 12, 12, 18 - 22, January.
Banerji, S. K. (1961) Sri Aurobindo ... Mother India 13, 1, 17-21, February.
Banerji, S. K. (1961) Sri Aurobindo ... Mother India 13, 2, 14 -18, March.
Banerji, S. K. (1961) Sri Aurobindo ... Mother India 13, 3, 16 -18, April.
Banerji, S. K. (1961) Sri Aurobindo ... Mother India 13, 5, 17 -20, June.
Banerji, S. K. (1961) Sri Aurobindo ... Mother India 13, 6, 13 -16, July.
Banerji, S. K. (1961) Sri Aurobindo ... Mother India 13, 8, 21-23, September.
Banerji, S. K. (1961) Sri Aurobindo ... Mother India 13, 9, 15-19, October.
Banerji, S. K. (1969) National integration. Mother India 21, 4, 280 - 283, May.
Banerji, S. K. (1971a) Education in India: preliminary observations. Mother India 23, 8, 540 - 544,
September.
Banerji, S. K. (1971 b) Education in India: its meaning and aim. Mother India 23,10&11,722 - 728,
December.
Banerji, S. K. (1972) East west synthesis in Sri Aurobindo’s vision. Mother India 24, 7, 489 - 495,
August.
Banerji, S. K. (1973b) Sri Aurobindo and the problem of national education in India. Mother India 25,
11&12, 883 - 887, November.
Bhattacharya, P. K. (1968a) The role of physical education in Sri Aurobindo Ashram. Mother India 20,
10 &11, 173 - 176, November- December.
Bhattacharya, Pradyot, K. (1968) On questions concerning free progress system in engineering
technology. Mother India 20, 10 & 11, 103 - 104, November-December.
Chatterji, S. (1977a) The new outlook on education. Mother India 20, 5, 376 - 378, June
Chaudhari, H. (1949) Need for spiritual reorientation of India’s educational policy. Mother India 1, 8, 12,
May 28.
Chowdhury, C. (1961) On education and its control, Mother India 13, 10, 119 - 123, December.
Das Gupta, M. (1968) Experience of a student professor of the Sri Aurobindo International Centre of
Education. Mother India 20, 10&11, 169 - 172, December.
Dowsett, N. C. (1949) Education - top priority. Mother India 1, 18, 3, October 29.
Dowsett, N. C. (1950) The power of teaching. Mother India 2, 6, 4-5, April 29.
Dowsett, N. C. (1957) The peaks of perfection. Mother India 9, 2, 50 - 52, March.
Dowsett, N. C. (1966) The roots of education. Mother India 18, 3, 22 - 25, April.
Dowsett, N. C. (1968a) Inaugural address for the orientation workshop on graduate teachers. Mother
India 20, 4, 309 & 311, May.
Dowsett, N. C. (1971a) Communication in future education of Auroville. Mother India 23, 5, 348 - 352,
June.
Dowsett, N. C. (1976d) Yoga in education. Mother India 28, 6, 495 - 497, June.
Drachman, M. (1965a) An inquiry into modern psychology in light of Sri Aurobindo’s psychology.
Mother India 17, 4, 19 -21, May.
Drachman, M. (1965b) An inquiry into modern psychology in light of Sri Aurobindo’s psychology.
Mother India 17, 5, 20 -24, June.
Drachman, M. (1965c) An inquiry into modern psychology in light of Sri Aurobindo’s psychology.
Mother India 18, 1, 23 -25, February.
Drachman, M. (1966) An inquiry into modern psychology in light of Sri Aurobindo’s psychology. Mother
India 18, 2, 18 -20, March.
Driver, P. N,. (1968) Education for one world: the limitations of the educational systems of to day and
some suggestions for a new approach. Mother India 20, 4, 292 - 298, May.
Gandhi, K. (1968) The new outlook on education. Mother India 20, 6, 467 - 471, July
Gandhi, K. (1986) The importance of studying psychology. Mother India 39, 8, 481- 486, August.
Gautam, A. (1953) Schoolboy visitor’s impressions of the Ashram. Mother India 5, 4, 58 - 59, May.
Ghose, S. K. (1966a) Total education, Mother India 18, 7, 95 -101, August.
Gupta, N. K. (1954a) To the children of the Ashram. Mother India 6, 1, 54-55, February.
Gupta, N. K. (1954b) To the children of the Ashram. Mother India 6, 3, 51-52, April.
Gupta, N. K. (1954c) To the children of the Ashram. Mother India 6, 6, 51-53, July.
Gupta, N. K. (1954d) To the children of the Ashram. Mother India 6, 8, 56 - 57, September.
Gupta, N. K. (1955a) To the children of the Ashram. Mother India 6, 12, 59-60, January.
Gupta, N. K. (1955b) To the children of the Ashram. Mother India 7, 8, 44 - 46, September.
Gupta, N. K. (1957) Questions and answers - the true teaching and on teachers and teaching. Mother
India 8, 12, 2 - 5, January.
Gupta, N. K. (1968a) The mystery of the senses. Mother India 20, 9, 704 - 706, October.
Gupta, N. K. (1968b) True education. Mother India 20, 10 & 11, 61, November- December.
Gupta, N. K. (1968c) A true professor. Mother India 20, 10 & 11, 98-99, November- December.
Hafiz Syed M. (1951) Need of freedom in education. Mother India 3, 17, 6, October 13.
Jayaswal, S. R. (1975a) The spirit of education. Mother India 27, 5, 398 - 402, May.
Jhaveri, K. (1980) Auroville and education. Mother India. 32, 6, 353 - 360, July
Jorgensen, R. (1975c) The teachers report on the teachers’ teaching workshop. Mother India 27, 3, 205 -
208, March.
Joshi, K. (1968b) Research in education at the Sri Aurobindo Ashram. Mother India 20, 10 & 11, 65 -
87, November- December.
Joshi, K. (1968c) Free progress system in higher course. Mother India 20, 10 & 11, 102, November -
December.
Khana, J. C. (1949) A national scheme for the development of art. Mother India 1, 15, 1, September.
Khana, R. N. (1949) Debates and constructive thinkers - the basic function of the educationist. Mother
India 1, 11, 11, July 9.
Khana, R. N. (1955) The teaching of literature. Mother India 6, 12, 66 - 68, January.
Krishnamurty, P. (1983a) Ignorance - its origin, its logical - philosophical necessity and its purpose.
Mother India 35, 8, 481- 482, August.
Krishnamurty, P. (1983b) Ignorance.. Mother India 35, 9, 538 -542, September.
Krishnamurty, P. (1983c) Ignorance... Mother India 35, 11, 679 - 683, November.
Krishnamurty, P. (1984a) Ignorance... Mother India 36, 1, 50 -53, January.
Krishnamurty, P. (1984b) Ignorance... Mother India 36, 3, 194 - 198, March.
Krishnamurty, P. (1984c) Ignorance... Mother India 36, 6, 402 - 407, June.
Krishnamurty, P. (1984d) Ignorance... Mother India 36, 7, 463 - 467, July.
Krishnamurty, P. (1984e) Ignorance... Mother India 36, 8, 401-404, August.
Maloney, C. (1975 a) Evolutionary psychology. Mother India 27, 1, 33 - 37, January.
Maloney, C. (1975 b) Evolutionary psychology. Mother India 27, 2, 138 - 141, February.
Maloney, C. (1975) Evolutionary psychology. Mother India 27, 3, 223 - 225, March.
Maloney, C. (1975) Evolutionary psychology. Mother India 27, 4, 314 - 318, April.
Maloney, C. (1977) Human personality and education: from the perspective of Sri Aurobindo and The
Mother. Mother India 29, 9, 664 - 677, September.
Mohanty, S. B. (1982) Application of the principle of integral education. Mother India 34, 5, 331- 335,
May.
Montessori, M. (1999a) A book for Sri Aurobindo. Mother India 52, 5, 561, May.
Montessori, M. (1999b) A prayer for the Ashram school children. Mother India 52, 11, 1054 -1057,
November.
Mother India (1962) Impressions of students. Mother India 13, 12, 76 - 77, January.
Motwani, K. (1949) Indian education in danger: neglect of liberal arts and humanities. Mother India 1,
20, 3 - 5, March 26.
Muhling, J. (1960a) The future of psychology. Mother India 12, 3, 20 - 26, April.
Muhling, J. (1960b) The future of psychology. Mother India 12, 4, 14 -18, May.
Muhling, J. (1960b) The future of psychology. Mother India 12, 5, 26 - 32, June.
Muhling, J. (1964) Physics of fourth dimension. Mother India 16, 2, 30 - 32, March.
Mukherji, J. K. (1999a) Sri Aurobindo on the meaning and content of true education. Mother India 52, 4,
479- 484, April.
Mukherji, J. K. (1999b) Sri Aurobindo on the meaning and content of true education. Mother India 52, 5,
578 - 585, May.
P. (1959) Where lies the fault of the present system of education. Mother India 11, 7, 60 - 61, August.
Pandit, M. P. (1951a) Sri Aurobindo University Centre: its purpose. Mother India 3, 13, 22, August 15.
Pavitra (1965) Two cardinal points of education- a collective memorandum. Mother India 17, 9, 41- 51,
October.
Pavitra (1968a) The Sri Aurobindo International Centre of Education. Mother India 20, 10 & 11, 90 - 97,
November- December.
Pavitra (1968b) What is free progress system? Mother India 20, 10 & 11, November- December.
Pavitra (1968c) The problem of love in education. Mother India 20, 10 & 11, 150-153, November-
December.
Phillips, B. (1949a) The psychology of irreligion. Mother India 1, 4, 8, April 2
Phillips, B. (1949b) The psychology of irreligion. Mother India 1, 5, 8-10, April 16.
Prasad, N. (1979a) Sri Aurobindo International Centre of Education - the school in the making. Mother
India 31, 3, 165 -168, March.
Prasad, N. (1979b) Sri Aurobindo International Centre of Education - the school in the making. Mother
India 31, 4, 233 -237, April.
Prasad, N. (1979c) Sri Aurobindo International Centre of Education- new principles of education. Mother
India 31, 5, 286 - 287, May.
Prasad, N. (1979d) The Ashram school. Mother India 31, 6, 360-363, June.
Prasad, N. (1979e) The Mother’s conception of teaching. Mother India 31, 7, 411- 415, July.
Prasad, N. (1979f) The Mother’s conception of teaching Mother India 31, 8, 487 - 493, August.
Prasad, N. (1979g) Education through art and culture. Mother India 31, 9, 546 - 548, September.
Prasad, N. (1979h) The Mother’s conception of teaching. Mother India 31, 10, 610 - 612, October.
Prithwindra (1958) Our school. Mother India 10, 10 -11, 88 -90, November- December.
Purani, A. B. (1961b) Some questions on psychology and yoga. Mother India 13, 9, 60 - 64, October.
Purani, A. B. (1961c) Some questions on psychology and yoga. Mother India 13, 10-11, 97 - 101,
November- December.
Purani, A. B. (1962) Some questions on psychology and yoga. Mother India 13, 12, 51-53, January.
Rishabhachand (1953) An ideal university. Mother India 6, 3, 17 - 22, May.
Rishabhachand (1957a) How to write an essay. Mother India 9, 2, 48 - 49, March.
Romen (1969) A new outlook on education. Mother India 21, 9, 658 - 660, October.
Rose (1968) The new outlook on education. Mother India 20, 4, 301 - 305, May.
Roy, A. (1949) Religious education and the Indian government. Mother India, Special Number, 30,
August 15.
Sen, I. (1960) Original Indian thinking on secondary education in recent times. Mother India 12, 3, 16 -
19, April.
Sen, I. (1961) Integral education for a new world. Mother India 13, 4, 39, May.
Sen, I. (1963) The urge for wholeness. Mother India 15, 7, 45 - 48, August.
Sen, I. (1951) Integral and international education. Mother India 3, 5, 2, April 21.
Sen, I. (1957) Some observations on religious and moral education. Mother India 9, 10&11,70-75,
December.
Sen, I. (1959) The Integral Yoga of Sri Aurobindo as a contribution to Indian psychology. (A synopsis).
Mother India 11, 1, 73 -74, February.
Sen, I. (1965a) The search for a national system of education for India. Mother India 17, 9, 57 - 67,
October.
Sen, I. (1965c) Visit of the Education Commission to Pondicherry: Discussion with Dr. Sayidain. Mother
India 17, 10 & 11, 45 - 48, December.
Sen, I. (1968) Integral man (synopsis of three lectures delivered at Mysore University). Mother India 20,
8, 669 - 670, September.
Sen, I. (1980b) Child education in the spiritual light. Mother India 32, 3, 170 - 173, March.
Sen, I. (1980c) Child education in the spiritual light. Mother India 32, 4, 248 - 251, April.
Sen, I. (1981b) The role of the teacher in the free progress method of Integral education. Mother India 33,
8, 467 - 473, August.
Sen, I. (1983a) Students’ self-observations-how they felt and reacted to new impacts during vacations.
Mother India 35, 7, 407 - 412, July.
Sen, I. (1983b) Integral psychology inherent in Integral Yoga in the words of Sri Aurobindo. Mother
India, 35, 11, 666 - 670, November
Sen, I. (1983c) Integral psychology. Mother India 35,12, 737-739, December
Sen, I. (1984a) Integral psychology. Mother India 36, 1, 45 -49, January
Sen, I. (1984b) Integral psychology. Mother India 36, 2, 113 -116, February
Sen, I. (1984c) Integral psychology. Mother India 36, 4, 263 -265, April.
Sen, I. (1984d) Integral psychology. Mother India 36, 5, 325 -327, May.
Sen, I. (1984e) Integral psychology. Mother India 36, 7, 448 -452, July.
Sen, I. (1984f) Integral psychology. Mother India 36, 8, 526 -531, August.
Sen, I. (1984g) Integral psychology. Mother India 36, 9, 395 -400, September.
Sen, I. (1984h) Integral psychology. Mother India 36, 10, 451-457, October
Sen, I. (1984i) Integral psychology. Mother India 36, 11, 541-546, November
Sen, I. (1984j) Integral psychology... Mother India 36, 12, 610 - 615, December.
Sen, I. (1985a) Integral psychology... Mother India 37, 1, 50 -52, January.
Sen, I. (1985a) Integral psychology as a system. Mother India 38, 1, 50 - 52, January.
Sen, I. (1985b) Studies in Integral psychology- Integral psycho-therapy. Mother India 38, 5, 313 - 316,
May.
Sen, I. (1985c) Contemporary psychology and its crisis. Mother India 38, 6, 379 - 383, June.
Sen, I. (1985d) The Integral personality: Yoga as psychology. Mother India 38, 7, 457 - 462, July.
Sen, I. (1985e) Further studies in Indian psychology. Mother India 38, 8, 534 - 537, August.
Sen, I. (1985f) The Integral personality: In the words of Sri Aurobindo’s epic poem Savitri:The
verification of the truths of integral personality. Mother India 38, 9, 603 - 606, September.
Sen, I. (1985g) Contemporary psychologists and personality. Mother India 38, 10, 672 - 678, October.
Sen, I. (1985h) The pursuit of psychology. Mother India 38, 11, 749 - 755, November.
Sen, I. (1986a) Freud and personal integration or development limitations of his approach - what integral
psychology can contribute? Mother India 39, 1, 44 - 47, January.
Sen, I. (1986b) Freud and personal integration or development limitations of his approach - what integral
psychology can contribute? Mother India 39, 2, 109 - 114, February.
Sen, I. (1986c) Personality, its development and inner voice - a study in Jung: What integral psychology
can contribute? Mother India 39, 3, 158 - 161, March.
Sen, I. (1986d) Personality, its development and inner voice - a study in Jung: What integral psychology
can contribute? Mother India 39, 4, 231 - 236, April.
Sen, I. (1986e) A study in Jungian analysts. Mother India 39, 5, 307 - 312, May.
Sen, I. (1986f) The urge for wholeness. Mother India 39, 6, 379 - 381, June.
Sen, I. (1986g) Cultural science psychology and integral personality. Mother India 39, 8,438 - 443, July.
Sen, I. (1986h) Progress of Freudian thought: a study in Freudian revisionists. Mother India 39, 8, 509 -
512, August.
Sen, I. (1986i) Progress of Freudian thought: a study in Freudian revisionists. Mother India 39, 9, 565 -
568, September.
Sen, I. (1986j) Jung’s relevance for India. Mother India 39, 10, 637- 642, October.
Sen, I. (1986k) Jung’s relevance for India. Mother India 39, 11, 706-708, November.
Sen, I. (1987a) Jung’s relevance for India. Mother India 39, 12, 773-775, December.
Sen, I. (1987b) Jung’s relevance for India. Mother India 40, 1-2, 61- 63, January-February.
Sen, I. (1987b) Jung’s relevance for India. Mother India 40, 3, 155 - 158, March.
Sen, I. (1987c) Jung’s relevance for India. Mother India 40, 4, 227-230, April.
Sen, I. (1987d) Jung’s relevance for India. Mother India 40, 5, 298 - 302, May
Sen, I. (1987e) Jung’s relevance for India. Mother India 40, 6, 364 - 367, June.
Sen, I. (1987f) Jung’s relevance for India. Mother India 40, 7, 442 - 443, July.
Sethna, K. D. (1953a) Consciousness and the brain - a scrutiny of scientific opinions. Mother India 3, 8,
21 - 27, September.
Sethna, K. D. (1953b) Consciousness and the brain – a scrutiny of scientific opinions. Mother India 3, 9,
12 - 23, October.
Sethna, K. D. (1954a) Consciousness and the brain - a scrutiny of scientific opinions. Mother India 3, 12,
26 - 34, January.
Sethna, K. D. (1954b) Consciousness and the brain - a scrutiny of scientific opinions. Mother India 4, 2,
18 - 26, March.
Sethna, K. D. (1970) A talk to the students at the Sri Aurobindo International Centre of Education.
Mother India 22, 10 & 11, 645 - 658, December.
Sethna, K. D. (1971a) A talk to the students at the Sri Aurobindo International Centre of Education.
Mother India 23, 3, 175 - 184, April.
Sethna, K. D. (1971b) A talk to the students at the Sri Aurobindo International Centre of Education.
Mother India 23, 4, 266-276, May.
Sethna, K. D. (1971c) A talk to the students at the Sri Aurobindo International Centre of Education.
Mother India 23, 5, 323 - 332, June.
Sethna, K. D. (1972) A talk to the students at the Sri Aurobindo International Centre of Education.
Mother India 23, 12, 800-817, January.
Sethna, K. D. (1977) Recent trends in biological theory and psycho physiology- some scientific
approaches towards Sri Aurobindo’s vision. Mother India 29, 3, 193 - 199, March.
Shradhavan (1973) Aspiration school, Auroville - a glimpse. Mother India 25, 9, 701 - 704, September.
Shradhavan (1973) Some thoughts on Auroville and education. Mother India 27, 3, 203 - 205, March.
Sircar, A. (1999) On teaching poetry. Mother India 52, 2&3, 294-297, February & March.
Spiegelberg, F. (1949) Recent American interest in Indian philosophy: the east west problem yesterday
and today. Mother India 1, 5, 4-5, April 7.
Spiegelberg, F. (1951) A message from the Academy of Asian Studies, San Francisco, California.
Mother India 3, 7, 4, May 19.
Spiegelberg, F. (1976) Recent American interest in Indian philosophy: the east west problem - yesterday
and today. Mother India 28, 7, 574 - 580, July.
Students (1960) What the students think on examination and on choice between literature and science.
Mother India 12, 2, 53-56, March.
Sundaram, A. (1966) A note for the Education Commission. Mother India 18, 9, 63-64, October.
Synergist (1951a) An International University Centre. Mother India 3, Special issue, 14 -1 5, February.
Synergist (1951b) Sri Aurobindo University Centre. Mother India 3, 5, 1-3, April.
Tanmaya and Joshi, K. (1968) The necessity and significance of free progress system. Mother India 20,
10&11, 88- 89, November- December.
Udar (1967) Technical education in the Sri Aurobindo Ashram. Mother India 19, 2, 117 - 120, March.
Udar (1968) Technical education in the Sri Aurobindo Ashram. Mother India 20, 10&11, 105 - 108,
November- December.
Udar (1978) Education towards progress- The Mother’s vision. Mother India 30, 2, 101, February.
Vishu (1955) Human personality. Mother India 7, 2, 58-63, March.
Vishu (1955) Human personality. Mother India 7, 4, 55-60, May.

Service Letter
Pandit, M. P. (1984b) Education: some thoughts. Service Letter 21, 43, 2-8, November 1.

Sri Aurobindo’s Action

Adhwaryu (1976). Physical perfection. Sri Aurobindo’s Action 6, 4-5 and 9, February-March.
Artaud, Y. 1974a) Panorama of an educational environment: Auroville. Sri Aurobindo’s Action 4, 8, 6-7,
May.
Artaud, Y. (1974b) Panorama of an educational environment: Auroville. Sri Aurobindo’s Action 4, 9-10,
8-9, June -July.
Bhattacharya, P. K. (1971) Physical and vital education in light of Sri Aurobindo’s Integral education. Sri
Aurobindo’s Action 2, 1, 3&10, October.
Bhattacharya, P. K. (1973a) Gymnastics in Sri Aurobindo Ashram. Sri Aurobindo’s Action 3, 8, 4, May.
Bhattacharya, P. K. (1973b) Why exercise? Sri Aurobindo’s Action 3, 9, 4-6, June.
Bhattacharya, P. K. (1973c) Trends towards unity in recent times in the field of sports or sports and World
Union. Sri Aurobindo’s Action 3, 6-7, 4, March-April.
Dowsett, N. C. (1973) Education and the national pavilions in Auroville. Sri Aurobindo’s Action 3, 8,
10, May
Dowsett, N. C. (1975c) Education of the future: part I. Sri Aurobindo’s Action 5, 12, 9, October.
Dowsett, N. C. (1976a) Education of the future: part II. Sri Aurobindo’s Action 6, 3, 12-13, January.
Dowsett, N. C. (1979) The age of the holistic reality. Sri Aurobindo’s Action 9, 9, 3 & 8 July.
Dowsett, N. C. (1984a) Commentary on deformalisation of classroom instruction. Sri Aurobindo’s Action
11, 12, 11, December.
Dowsett, N. C. (1984b) Parent education of the future. Sri Aurobindo’s Action 14, 1, 11-14, February.
Ghose, S. K. (1980) Rethinking education as it perhaps once was. Sri Aurobindo’s Action 10, 7, 6-8, July.
Gupta, N. K. (1972a) True education. Sri Aurobindo’s Action 2, 12, 2, September.
Gupta, N. K. (1975c) Education as the growth of consciousness. Sri Aurobindo’s Action 5, 7, 2, August.
Gupta, N. K. (1981a) Education as the growth of consciousness. Sri Aurobindo’s Action 11, 8, 7, August.
Gupta, N. K. (1981b) Education is organisation. Sri Aurobindo’s Action 11, 8, 7, August.
Jayaswal, S. R. (1982) Integral education: principle and practice. Sri Aurobindo’s Action 12, 3, 11-17,
March.
Joshi, K. (1970) Education and examinations. Sri Aurobindo’s Action 1, 3, 3-4, December.
Joshi, K. (1976b) Yogic training camp. Sri Aurobindo’s Action 7, 7-8, 11-12, May-June.
Merchant, V. (1971) Education and the significance of life. Sri Aurobindo’s Action 6, 9, 3, July.
Mohanty, S. B. (1986) Sri Aurobindo and The Mother on Indian national education. Sri Aurobindo’s
Action 16, 4, 11-13, April.
Pandit, M. P. (1983a) Brahmacharya. Sri Aurobindo’s Action 13, 10, 11, September.
Pavitra (1976a) The purpose of education. Sri Aurobindo’s Action 6, 3, 14, January.
Rod (1973) Auroville- an international centre of research in Integral education. Sri Aurobindo’s Action 3,
11, 10&9, August.
Rod (1974) Philosophy and psychology in Auroville. Sri Aurobindo’s Action 4, 11, 9, August.
Rod (1976a) Auroville and education - part I. Sri Aurobindo’s Action 6, 9, 8-9, July.
Rod (1976b) Auroville and education - part II. Sri Aurobindo’s Action 6, 10, 9-10, August.
Sen, I. (1980e) Student’s self assessment of his progress in pursuit of integral education and teacher’s
assessment of student’s progress as his own. Sri Aurobindo’s Action 19, 10, 2-3, October.
Sen, I. (1981a) Sri Aurobindo’s educational outlook: its main emphasis. Sri Aurobindo’s Action 11, 3, 6,
March
Sen, I. (1981c) Indian thinking on education in recent times. Sri Aurobindo’s Action 11, 9, 10 - 12,
September.
Sen, I. (1983d) National Seminars on teachers and integral education. Sri Aurobindo’s Action 13, 11, 10 -
12, November.
Sen, I. (1983d) The Mother’s message to the last Education Commission - its validity for the present one.
Sri Aurobindo’s Action 13, 12, 11, December.
Sen, I. (1984a) The Mother’s guidance on basic educational issues. Sri Aurobindo’s Action 14, 2, 12,
February.
Srinivasa Iyengar, K. R. (1981) New steps in education. Sri Aurobindo’s Action 11, 3, 7 - 8, March.

Sri Aurobindo Circle

Dalal, A. S. (1981) Integral psychology. Sri Aurobindo Circle 37, 77-96.
Dalal, A. S. (1984) Psychological disturbances in the light of Integral yoga. Sri Aurobindo Circle 40, 113-
139.
Dalal, A. S. (1985) Mastery, mental health and yoga. Sri Aurobindo Circle 41, 148 - 156.
Dalal, A. S. (1986) Attitudes, mental health and yoga. Sri Aurobindo Circle 42, 114-120.
Das Gupta, M. (1964) Experience of a student professor of the Sri Aurobindo International Centre of
Education. Sri Aurobindo Circle 20, 46-50.
De Baker R. (1954) The problem of “Evil Persona” in Sri Aurobindo and in western psychology. Sri
Aurobindo Circle 10, 145-149.
Donelly, M. (1950) Some reflections on the analytical philosophy of C. G. Jung in the light of integral
yoga. Sri Aurobindo Circle 6, 121-143.
Ghose, S. K. (1963) Ideals of Indian education. Sri Aurobindo Circle 19, 83-89.
Ghose, S. K. (1966b) The intellectual. Sri Aurobindo Circle 26, 94-101.
Jayaswal, S. R. (1975c) Nature and personality. Sri Aurobindo Circle 37, 134-141.
Srinivasa Iyengar, K. R. (1968) Psychology and education. Sri Aurobindo Circle 24, 55-60.
Srinivasa Iyengar, K. R. (1970b) The Ashram and the Centre of Education. Sri Aurobindo Circle 26, 30-
47.

Sri Aurobindo Mandir Annual

Rishabhachand (1952) The philosophy of education. In Sri Aurobindo Mandir Annual, 11, 89-98.
Sen, A. (1975) Education. Sri Aurobindo Mandir Annual, 34, 55-56.
Sen, I. (1943) Education and yoga. Sri Aurobindo Mandir Annual 4, 134-167.
Sen, I. (1947) Contemporary psychology and Indian contribution to it. Sri Aurobindo Mandir Annual 6,
109 - 113
Sen, I. (1953) The principles of integral education. Sri Aurobindo Mandir Annual 12, 84 - 101.

Sri Aurobindo Society Annual

Jhunjhunwala, S. S. (1965) The experiment at Pondicherry. Sri Aurobindo Society Annual 61-62.

Srinvantu
Bhattacharya, P. K. (1968b) Physical education: organisation and aim. Srinvantu 17, 4, 152-158,
November.
Bhattacharya, S. (1973) Notes on psychology. Srinvantu 21, 4, 155-157, November.
Dowsett, N. C. (1967) The roots of education. Srinvantu 15, 12, 560-562, December.
Dowsett, N. C. (1981) Child education of the future. Srinvantu 29, 1, 44-46, February.
Goswami, C. R. (1987) Integral psychology: a science and philosophy. Srinvantu 35, 1, 32-39, February.
Goswami, C. R. (1987) Integral psychology (contd). Srinvantu 35, 2, 73-76, April.
Gupta, N. K. (1970) Education as the growth of consciousness. Srinvantu 18, 1, 36, February.
Gupta, S. K. (1986) The new education. Srinvantu 34, 4, 186-187, November.
Jibendra (1960) Thoughts on learning, wisdom and education. Srinvantu 5, 2, 51-52, February.
Joshi, K. (1976c) Education for tomorrow. Srinvantu 24, 4, 208-213, November.
Joshi, K. (1977a) India: spirituality, religion and philosophy. Srinvantu 25, 1, 14-20, February.
Joshi, K. (1977b) Innovations in education. Srinvantu 25, 2, 53-57, April.
Joshi, K. (1977c) Moral values in education. Srinvantu 25, 3, 99-105, August.
Joshi, K. (1977d) Television - the new teacher. Srinvantu, 25, 4, 141-145, November.
Joshi, K. (1978b) Equal opportunity in education. Srinvantu 26, 4,188-190, November.
Joshi, K. (1980) The new teacher for the new future. Srinvantu 28, 2, 79-84, April
Maheswari, H (1980b) The Mother’s vision of true education. Srinvantu 28, 3,134-136, August.
Moitra, B. K. (1976) Sri Aurobindo and national education. Srinvantu 24, 4,
Rishabhachand (1959b) The Mother on education. Srinvantu 4, 4, 11-18, November.
Roarke, J. (1982) Real education and the existential pudder. Srinvantu 32, 2&3, 109 - 113, April-
August.
Roy, K. C. (1959) The goal of education. Srinvantu 4, 1, 29 - 32, February.
Sen, I. (1967) Intellectual activities under spiritual auspices. Srinvantu 15, 11, 361- 364, April.
Sengupta, A. (1967) Specialisation and true education. Srinvantu 15, 6, 512-514, August.
Wagnis (1960) Thoughtless drifts in our education. Srinvantu 5, 6, 136- 138, June.

World Union
Banerji, S. K. (1968) Education for one world: search for soul. World Union 8, 1, 12-14, January-March.
Basu, S. (1984) To Indianise our education. World Union 24, 10, 7-11, October.
Campbell, R. C. (1980) An integral analysis of Asian psycho- philosophical system of thought. World
Union 20, 1, 11-23, January.
De, J. K. (1978) Education and the new age. World Union 18, 4, 14-17, April.
Dowsett, N. C. (1968b) Education for the new age of the world integration. World Union 8, 4, 29-32,
October-December.
Dowsett, N. C. (1970) Love in teaching. World Union 10, 3, 23-27, July-September.
Dowsett, N. C. (1971b) Programming the education of the future. World Union 11, 4, 26-30, October-
December.
Dowsett, N. C. (1972a) Who is the problem child? World Union 12, 2, 28-32, April-June.
Jayaswal, S. R. (1977a) Education in freedom. World Union 16, 1, 8-12, January.
Jayaswal, S. R. (1977b) Technology and education. World Union 17, 8, 18-23, August.
Jayaswal, S. R. (1978a) Sri Aurobindo international Centre of Education. World Union 1, 12-16, January.
Jayaswal, S. R. (1978b) The creative teacher. World Union 18, 6, 26-29, June.
Jayaswal, S. R. (1978c) Indian education and world unity. World Union 18, 8, 11- 17, August.
Jayaswal, S. R. (1979) Integral development of the child. World Union 19, 4, 6-8, April.
Jorgensen, R. (1975a) The Aspiration School - interlude. World Union 15, 1, 33 - 35, January.
Jorgensen, R. (1975b) The Aspiration School II - The year opens. World Union 15, 2, 36 - 38, February.
Jorgensen, R. and Pathak, B. N. (1975) Openings of education. World Union 15, 2, 30-33, February.
Joshi, K. (1964) Conscious evolution and the destiny of man. World Union 4, 6, 29-32, December.
Joshi, K. (1969) The human personality and education. World Union 9, 3, 32-35, July-September.
Merchant, V. (1981) Liberal studies education and man without chest. World Union 21,10, 9-13, October.
Pani, R. N. (1984a) Education: its past, present and future. World Union 24, 11, 28-34, November.
Pani, R. N. (1984b) Education: its past, present and future. World Union 24, 12, 25-29, December.
Sen, U. (1961) Education to little purpose. World Union 1, 3, 44-45, August.
Zitko, H. J. (1978) Learning to discover the God- the moral challenge to the higher education. World
Union 18, 12, 11-19, December.

PH.D. DISSERTATIONS
Abha Rani (1980) Impact of Idealistic Thought on Indian Education with Special Reference to the
Contributions of Tagore, Aurobindo and Gandhi. Ph.D. Dissertation. Gorakhpur University.
Das, G. (1990) Educational Philosophy of Sri Aurobindo and its Experiment in Orissa.
Ph.D.Dissertation.UtkalUniversity.
Deopurkar, R. T. (1964) The Evolution of the Philosophy of Education in Modern India. Ph. D.
Dissertation. M. S. University of Baroda.
Justa, H. R. (1983) Sri Aurobindo’s Aesthetic Vision. Ph.D. Dissertation. Himachal Pradesh University,
Shimla.
Mohammad Shariff (1978) The Educational Thought of Tagore, Sri Aurobindo and Jawaharlal Nehru: A
Comparative Study. Ph.D. Dissertation. Jammu University.
Patel, C. P. (1983) Study of the Psychological Foundations of the Free Progress System as Evolved in Sri
Aurobindo International Centre of Education, Pondicherry. Ph. D. Dissertation (Psychology). Saurastra
University, Rajkot.
Patel, N. K. (1986) A Comparative Study of the Educational Ideas According to Sri Aurobindo and Jains.
Ph. D. Dissertation. (Education). Sardar Patel University, Vallabh Vidya Nagar.
Raghavan, Jayalakshmi (1984) A Critical Study of Sri Aurobindo’s Conception to the Building of
Modern Indian Philosophy of Education. Ph. D. Dissertation. Nagpur University, Nagpur.
Saibabu, A. (1978) A Study of Sri Aurobindo’s Philosophy of Education. Ph. D. Dissertation
(Philosophy). Sri Venkateswar University, Tirupati.
Singh, Suryapal (1986) Plato tatha Sri Aravindke Shaikshik Vichar: Eka Tulanatmak Adhyayan
(Educational Thoughts of Plato and Sri Aurobindo: A Comparative Study (In Hindi). Ph. D. Dissertation.
Avadh University.
Sinha, B. N. (1982) The Educational Philosophy of Sri Aurobindo and Rabindranath Tagore: A
Comparative and Critical Study. Ph. D. Dissertation. Patna University, Patna.
Somasundaram, A. (1982) The Educational Philosophy of Sri Aurobindo and its Validity in Modern
Education. Ph. D. Dissertation. Madurai Kamaraj University, Madurai.
Suri, Ashok Kumar (19 ) A Critical Study of the Integral Yoga of Sri Aurobindo and Its Educational
Implications. Ph. D. Dissertation. Panjab University, Chandigarh.