chapter-4 educational thinking of rajneesh and...
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Chapter-4 Educational Thinking of Rajneesh and J.Krishnamurti
4.0 Introduction
4.1 Interrelationship of Education Philosophy with Life
4.2 Educational Philosophy of Rajneesh
4.2.1 Concept of Education
4.2.2 Basic Principles Concerning to Education
4.2.3 Curriculum
4.2.4 The Aims of Education
4.2.5 The Functions of Education
4.2.6 School- its concept and characteristics
4.2.7 Teacher-Student Relationship
4.2.8 Discipline
4.2.9 Evaluation
4.3 Educational Philosophy of J.Krishnamurti
4.3.1 Concept of Education
4.3.2 Basic Principles Concerning to Education
4.3.3 Curriculum
4.3.4 The Aims of Education
4.3.5 The Functions of Education
4.3.6 School- its concept and characteristics
4.3.7 Teacher-Student Relationship
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4.3.8 Discipline
4.3.9 Evaluation
4.4 Educational Implication : Rajneesh�s Ideas Regarding Education
Thinking
4.5 Educational Implication : J. Krishnamurti�s Ideas Regarding
Education Thinking
4.6 Conclusion
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Chapter-4 Educational Thinking of Rajneesh and J.Krishnamurti
4.0 Introduction
Fitche in his six address to the German people stated, � the art of
education would never attain clearness in itself without philosophy.
There is an interaction between the two and either without the other
incomplete and unserviceable. Thus philosophy means �mature reflection�
about any problem in its complete perspective.�1 The great religious
teachers or preachers of mankind have their own philosophies about life.
�Lord Buddha preached the philosophy of love and charity; Mohammed
upheld the doctrine of brotherhood; Gandhiji believed in the philosophy
of non-violence ; while Hitler supported a militant philosophy. Omar
Khayyam extolled the Epicurean Philosophy.� 2 Thus all these
philosophies are based on different beliefs, resulted in different ways of
life.
4.1 Interrelationship of Education Philosophy with Life
The common subject for both philosophy and education is �MAN�.
Education is concerned with the manifestation of the hidden potential of
�Man� and it looks to philosophy for the ideal to which to lead him. Thus
education is the dynamic side of philosophy or its active aspect, while
philosophy is the practical means of realizing the ideals of life. Without
philosophy, education would be nothing but a blind effort, and without
education, philosophy would be no better than a cripple. Divorced from
philosophy, education would become an armless endeavour, a hopeless
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waste of time and energy; philosophy gives its point, its target, its goal.
The educational thinkers achieved the above point or target or goal. Many
great thinkers tried their richest, praiseworthy contribution to enrich the
field of education. J.Krishnamurti and Rajneesh were such educational
thinkers.
4.2 Educational Philosophy of Rajneesh
Rajneesh was one of the most versatile thinkers and had given
spontaneous lectures on a wide range of topics, most of which are being
converted into books, tapes and CDs. He offeres a challenge to our
customary ways of looking at education. Conventional ideas and
approaches regarding education may be meaningful but not significant;
they may be useful but not uplifting. He is for education that will not
serve the past and the dead but will benefit the future and the living.
4.2.1 Concept of Education
Word � education� is widely used without understanding its real
meaning. It doesn�t mean literacy. It means much more than that.
Rajneesh�s perspective on education was a protest against the values and
meanings ascribed to traditional education. He explains every nook and
corner of the education system, its faults, remedies and even gives new
ideas and proposals to make this education � a real education. He stresses
on recognizing the original Latin meaning of education: to bring out that
which is hidden within � the potential. He expresses his ideas on
education in different ways. The following 16 idea units and key words
expressed his ideas on the concept of education. They are : (1) What
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liberates ultimately is education, (2) Meaning of education is �Tamaso
Maa Jyotirgamayma� � from darkness to light,(3) Education means to
draw out, (4) Education means drawing one�s inner being into expression
in one�s living, one�s day-to-day life, (5) Education means the flowering
of the individual, (6) Education is a trust in oneself and in existence, (7)
Education teaches fearlessness and courage to accept the challenge of the
unknown, (8) Education should teach people how to grow the ego and
how to be able to drop it, (9) True education is the education of love, (10)
Real education is the art of fulfilling the heart of the man, (11) True
education has to be subversive and rebellious, (12) Education is the
management of energy force, (13) Education is a bridge between the
potentiality and the actuality, (14) Education teaches and gives life is true
education, (15) Education means to me a man with a balanced growth --
of body, mind, heart and soul (16) Education is for life and death.
Table 4.2.1 Concept of Education
No. Idea Units Key Words
1. What liberates ultimately is education. What
leads a man nearer to his soul, nearer to
truth , is education. (RE p.100)
What liberates ultimately
is education
2. That is the exactly the meaning of the word
� education � �Tamaso Maa
Jyotirgamayma� � from darkness to light.
(TST Ch 2 Que4)
�Tamaso Maa
Jyotirgamayma� � from
darkness to light.
3. The very word education, in its roots, means
to draw out. It has the very secret in its root-
meaning. Whatever is within you as a seed
To draw out.
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No. Idea Units Key Words
has to be drawn out, given full opportunity,
so that it can blossom.
(GPFHTH Chr 28 Que 1 )
4. Education means drawing your inner being
into expression in your living, your day-to-
day life. Your honesty, your love, your
compassion, should come from your inner
being, not from teachings and scriptures�
( CDPZ Ch 5 )
Drawing one�s inner being
into expression in one�s
living, one�s day-to-day
life.
5. The individual has to flower -- that is the
original meaning of education.
( DT Vol 4 Ch 6 Que 3 )
Flowering of the
individual.
6. Education is a trust in yourself and in
existence, allowing whatsoever is hidden in
you unfoldment; bringing whatsoever is in,
out. ( DT Vol 4 Char 6 Que 3 )
Trust in oneself and in
existence.
7. Education is that which teaches fearlessness,
stabilizes one in non-greed, gives energy to
rebel, gives courage to accept the challenge
of the unknown. ( RE p. 34-35)
Fearlessness and courage
to accept the challenge of
the unknown.
8. My vision of a right education is to teach
people how to grow the ego and how to be
able to drop it; how to become great minds
and yet be ready any moment to put the
mind aside. ( BSAK Ch 3 Que 3 )
Education should teach
people how to grow the
ego and how to be able to
drop it.
9. True education in other words is education for love that will not make you superior rather it would teach you how to get rid of inferiority complex. (SMK p.18)
True education is the
education of love.
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No. Idea Units Key Words
10. The real education is the art of fulfilling the
heart of the man. (SMK p.143)
Art of fulfilling the heart
of the man
11. In my vision, the true education has to be
subversive, rebellious.
(PP Vol. 2 Ch 10 Que 2)
Subversive, rebellious.
12. Education is the management of energy
force. (SMK Ch25)
Management of energy
force.
13. Education is a bridge between the
potentiality and the actuality.
(TST Ch 2 Que 4)
A bridge between the
potentiality and the
actuality.
14. Education which teaches life, gives life �
not living, not earning � is right education.
(SMK p. 165)
Education which teaches
and gives life is true
education.
15. Education means to me a man with a
balanced growth -- of body, mind, heart and
soul. (LT Vol 5)
Balanced growth of a man.
16. Education divided in two parts means young
people study for life, and middle-aged
people study for death. (GF Ch 23)
Education is for life and
death.
The table No. 4.2.1 clarifies Rajneesh�s ideas about education with
the help of key words. Rajneesh�s philosophy of education is reflected in
the key-word �What liberates ultimately is education.� Liberation means
liberating the mind from the past, from theologies, from political
ideologies; liberating the mind in such a way that when a student comes
out of education, he is just a clean, pure seeker with no prejudice.
Liberation is a journey to the heights, going higher and higher,
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transcending oneself day after day. Rajneesh says, � when a person
transcends himself in every respect, nothing remains to be transcended,
then liberation happens.� 3 Each day one has to purify one�s inner gold in
fire so the impurities can burn and one can rise above one�s own self.
Rajneesh asserts that education which teaches this process helps the
student to get liberated.
Rajneesh quots the meaning of education as �Tamaso Maa
Jyotirgamayma� � �from darkness to light� from Upanishad. Rajneesh
agrees with the author of Upanishad who prays to the God saying, �Lord,
lead us from darkness to light.� Rajneesh says that this is the exactly the
meaning of education. When Rajneesh refers to darkness and light, he
means ignorance and knowledge, respectfully. This is so because
ignorance, like darkness, obscures true understanding. And in the same
way that the only remedy for darkness is light, the only remedy for
ignorance is knowledge. The knowledge spoken of here is again the
knowledge of one�s true nature. Man lives in darkness, in
unconsciousness � and man is capable of becoming full of light. Rajneesh
believes that �the flame is there; it has to be provoked. The consciousness
is there, but it has to be awakened.� 4
In the key-word �Education means to draw out� , Rajneesh
discusses the original meaning of education. The very word 'education'
means drawing something out, to draw something out. Rajneesh explains
it as �when you draw water out of the well it is education. Just like that,
when something is drawn outwards from your center it is education.� 5
The water is already there; the right kind of education draws it out, then
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one can quench the thirst. The key word � drawing one�s inner being into
expression in one�s living, one�s day-to-day life� explains that education
draws out one�s inner being, it draws out truth from a man- which is
there, just laying, it has to be awakened; drawing out love; drawing out
authenticity, compassion�which are all there. So here Rajneesh explains
that inner and hidden potential of the man has to be drawn out and this
procedure is called education.
In the idea of Rajneesh, education is �Education means the
flowering of the individual.� Rajneesh explains it as � Whatever is within
you as a seed has to be drawn out, given full opportunity, so that it can
blossom.� 6 Education is only an opportunity, a supportive background,
where whatever is one�s potential can be drawn out; whatever is in the
form of a seed starts growing and comes to blossom. Individuality of the
person is shaped in true sense. When it happens, the individual will
flower. So, the true education helps the individual to flower. True
education allows whatsoever is hidden in us unfoldment ; bringing
whatsoever is in, out, as it accepts the truth of everybody�s unique and
unparalleled individuality. It teaches how to develop what we have in
ourselves, gives confidence in our potentialities. And that trust helps one
to bloom to one�s full potentials. Thus, education develops trust in one�s
own potentials given by Existence.
Rajneesh opposes the present education system as it teaches fear,
greed, jealousy and competition. It initiatives the fever of ambition. In the
key word , �Education teaches fearlessness and courage to accept the
challenge of the unknown� , he explains that fear paralyses the very
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being of a person. Fear makes any change impossible. Rajneesh points
out , � fear binds one to the known, and the journey to the unknown is
completely stopped, although whatever is worth knowing and achieving
in life is all unknown.�7 But fearful mind always clings to the known. So,
he is in favour of education which teaches fearlessness. He also focuses
on the other side of the coin of fear; greed- greed for respect, power,
money, reputation, success.
Rajneesh believes that present education focuses on how to
develop ego. In the key word, �Education should teach people how to
grow the ego and how to be able to drop it�, he points out that education
should help the individual to become a great mind and yet it should
prepare him to put the mind aside any moment. He says, � you should be
able to just put your personality, your ego, your mind, on and off, because
these are good things if you can use them. But you should know the
mechanism, how to put them off.� 8
Rajneesh emphasises on the importance of love in the key word
�True education is the education of love� , the importance of love. For
him, true education can only be based on love, not on knowledge. True
education cannot be utilitarian, true education cannot be of the
marketplace. He points out that �the real education will not give you
knowledge; first, real education will prepare your heart, your love, and
then whatever knowledge is needed to pass through life will be given to
you, but that will be secondary.� 9 True education puts love not only
above knowledge but even above life, because life is meaningless without
love. In the key word, �Real education is the art of fulfilling the heart of
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the man�, he emphasises that true education is basically the education of
the heart. Science has discovered the greatest power for man, but
education has not been able to give him a loving heart. He strongly
believes that great power is dangerous in the hands of those who have no
love. He suggests that first the education should develop man�s heart and
then his intellect, if the heart leads and the intellect becomes its follower
� then education can shape up as the right kind of education. Such kind
of education can make the man more innocent, more childlike, more
excited and ecstatic about small things. Then each moment becomes
luminous.
When Rajneesh says �True education has to be subversive,
rebellious� , he means education should sow the seeds of revolution. It
should sow the seeds of mutation to give birth to the New man. The
present education system is the part of the establishment , it serves the
government and so, in a very subtle way, it prepares slaves. But he
believes that education has to serve revolution in order to bring change in
an individual and finally to change the society.
He believes that energy is truth, energy is dynamic. And energy is
neither good nor bad. Energy is always neutral. Rajneesh says , � this is
my own understanding that excess energy likes to dance, jump...� 10
Excess energy needs to be transformed in a right direction , otherwise it
will be wasted. A child is bubbling with full of energy and to transform
the energy for the upliftment of an individual, education should show the
right direction to it. So, in the key word, �Education is the management
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101
of energy force�, Rajneesh explains that education should manage and
direct the excess of energy, superfluous energy.
Rajneesh believes that man is born as a potentiality. He is not born
as an actuality. In the whole of existence only man is born as a
potentiality; every other animal is born actual. In the key word,
�Education is a bridge between the potentiality and the actuality�, he
points out that man is not born as a man, man is born only as a seed: he
may become, he may not become. Hence growth, evolution, is possible.
Education helps the man to become that which he is only in a seed form,
what he is �Actual�.
Rajneesh describes our present education as �rotten� because it
prepares only clerks, stationmasters, postmen, police commissioners. It
gives a livelihood, but it does not give life, and it does not give love. For
him, true education teaches �life� and through such education, we can
create a man and a society which will be healthy, youthful, loving,
soulful, overflowing with joy. So, Rajneesh is in favour of education
which teaches how to live.
In the key word, �education means to me a man with a balanced
growth -- of body, mind, heart and soul� , Rajneesh tries to point out the
definition of true education. A true education system takes care the
whole man, the body, the mind , the heart and the soul. Unless education
takes care of all these four in a balanced way, it cannot create an
authentic man, a whole man. Taking care of the body means the body
should be given adequate exercise to give a chance to achieve its natural
potential. What to eat should also be focussed. Education for the mind is
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102
equally important because the mind has its own great strength as far as
inquiry about objects is concerned. The heart is absolutely neglected just
as the body is. He believes that students should be taught music, dance,
painting, and these things should not be optional. For the development of
the soul, he suggests that every student has to meditate one hour each day
so that he will become a man of immense silence and peace and beauty
and love. This way, education can be made total.
In the key word, �education is for life and death� ,Rajneesh
proposes education to be divided in two parts. In his idea, when education
for death and education for livelihood are separated, when everybody
goes twice to the university- first to learn how to go around this trivia
and the second time to learn about eternity, education is complete. For
that, he suggests ,each university should have a double structure: one for
the young people who are going to enter into life, and the other for the old
people who are going to enter into the unknown world of death. He says
that unless education can teach both life and death it is not complete
education.
He believes that present education system focuses on earning-
livelihood , not on life. So, the first part of education which he proposed
will prepare children for life. He explains, �The first part of education
should be for attaining the highest possible standard of livelihood. It
should consist of the art of living and love. It should teach people how to
be total in their acts, how to use the opportunity of life without losing
anything, to squeeze every drop of juice that existence provides. The first
part will be for the young people -- training for life and training for love,
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103
training for intensity, training for totality.�11 The first part of education
will be of many dimensions -- all sciences, all arts, all kinds of crafts.The
second part of education should consist of meditation , of awareness, of
witnessing, of love, of compassion, of creativity. It prepares the people
for the death, so that they can make their death a festival.
From the above discussion, concept of education given by
Rajneesh can be summed up as under ;
Education ...
Liberates the man
Leads the man from darkness to light
Draws out the inner being
Makes the man fearless, courageous and rebellious
Gives life
Prepares the man with a balanced growth
Education is...
Flowering of the individual
A trust in oneself and in existence
A bridge between the potentiality and actuality
For life and death
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104
(Figure No. 4.2.1, Concept of Education)
Prepares for life and death
Prepares the man with a balanced growth
Gives life
Makes the man fearless, courageous,
rebellious
Draws out the inner
being
Leads the man from
darkness to light
Liberates the man
Education
For life and death
A bridge between the potentiality and acuality
A trust in oneself and
in existence
Flowering of the
individual
Educations is
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105
4.2.2 Basic Principles Concerning to Education
Rajneesh�s philosophy of education emerged out of his life,
educational experiences and insight. His philosophy has certain unique
features. He throws light on the poisonous seeds of competition,
comparison and ambition. For example, in the present education system,
students are led to believe that achieving higher scores is more important
than learning. Thus, education for its own sake is lost as a value in a
jungle of grades, prizes, and other extrinsic rewards. He draws the
attention of the teacher and students to the wrong values breeding in
education. He looks this age old problem with fresh eyes, throws light on
it and gives solutions to resolve it. Rajneesh expresses the essential
principles for the true education in such ways : (1) Education should be
future-oriented, not past-oriented, (2) Education should be the part of
meditation, (3) Meditative awareness is important, (4) Foundation of
education should be love, (5) Education should make the students non-
ambitious and non-competitive, (6) Education liberates which is free of
ambition, (7) Education should accept the uniqueness of the individual
,(8) Goal of education is day-to-day living, (9) Education gives freedom,
(10) Humility and egolessness are required (11) Religion should be the
centre of education. His ideas are expressed through the following table
4.2.2.
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106
Table 4.2.2 Basic Principles of Education
No. Idea Units Key Words
1. Education should be future-oriented, not past-
oriented .(RE p. 33)
Education should be
future-oriented.
2. To me, if education is right it will be just a
part of meditation; meditation will be the last
point in it. ( DT Vol 4 Ch 6 Que 3 )
The part of meditation.
3. Geography, mathematics, chemistry and
physics are not as important as the meditative
awareness. (RE Ch 15)
Meditative awareness is
important.
4. So in my view, the foundation of education
should be love, not intellect. (RE Ch 7)
Foundation of education
should be love.
5. For learning anything, a non ambitious, non-
competitive mind is required. (RE p.43)
Non- ambitious and non-
competitive mind.
6. Only that education will liberate which is free
of ambition and which does not create any
ambition. (RE Ch 3)
Free of ambition.
7. Education should not teach jealousy and
competition, but love; it should not encourage
the insane drive of ambition, but natural and
self-inspired growth. But this can happen only
if we accept the uniqueness of everyone's
individuality.(RE Ch 2)
Education should accept
the uniqueness of the
individual.
8. I would like a system of education in which
the goal is day-to-day living. There is nothing
like future; whatsoever I am living today, is
all and everything. (RE p.172)
Goal of education is day-
to-day living.
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107
No. Idea Units Key Words
9.
Education itself is the value -- to give the
person total freedom to inquire, to doubt; total
freedom to grow according to his nature, not
according to some pattern given by some
prophet, messiah, savior.
(FDTD Ch 28 Que 1)
Education gives
freedom.
10. I want to see religion become the center of all
education, because it is essential that the
center of life be the center of education too.
Life does not end just at what is visible; in
reality, the invisible is its basis. (RE p. 74)
Religion should be the
centre of education.
11. To learn anything humility is required. To
learn, egolessness is required. (RE p. 42)
Humility and
egolessness are required.
The table 4.2.2 clarifies the ideas of Rajneesh regarding basic
principles of education. He explains his ideas regarding future oriented
education in the key word , �Education should be future-oriented, not
past-oriented.� The past means that which is gone and is nowhere except
in the memory. It is very harmful to tie the man to the pegs of the past.
He says that the old generation always wants to impose its scriptures and
principles to the new generation. As a result, he says : � the soul of man
could not develop as much as it might have. It did not acquire the
maturity which it could have acquired.�12 The past should be the
beginning of his journey, should not be the end. Every generation should
defeat the past generation in all aspects. It is true that the experience of
the past gives the knowledge but it is harmful to bind the child with the
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108
past. He makes his point clear by saying that �respect for the past is one
thing but to be ruled by the past is another thing.� 13 Heartful respect for
the past is possible only when the past is not governing us. The desire to
keep the new generation tied to the old generation, and to restrict its
movement within the boundaries of the old is a sick desire. If the grip of
the past is loose, only then man can make progress. He says, �the past is a
ladder which has to be climbed and left behind.�14 Education should be
future-oriented, then only its development is possible. Being a creative
process , education cant be tied with the past as, he believes, any creative
process is always future-oriented.
Rajneesh explicates many meanings of meditation. One of them is
� Meditation is a simple scientific method of observing your own
subjectivity.� 15 And education is incomplete , if a child knows nothing
about himself. "Know thyself" must be the most precious education, and
then one can become acquainted with everything else. Rajneesh believes
that the real education doesn�t teach how to move into the world of power
and politics but it teaches how to go in, how to turn in. It teaches the
inner journey. Meditation is the education about interiority, about inner
being. So the first thing to be taught is meditation, the art of going in,
because only out of that arises a meaning of real education.
Rajneesh, in other key word, �Meditative awareness is important�
explains that through education, meditative awareness should be arisen in
a child. He proposes a new educational system where meditative
awareness would be emphasized. He says , �Now we need a new system
of education wherein a child is not just told not to tell any lies, but he
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109
should be told to just remain aware when he is telling a lie. There is no
necessity to be afraid or to run away, but only to know that you are telling
a lie. The fact that the child has become aware, due to your assistance, of
the act of lying, is enough.� 16 Awareness at the level of body, mind and
soul should be taught because doing everything with awareness slowly
fills one's life with consciousness. The endeavour to remain aware and be
a witness to every mental activity has the capacity to make one's mind
awake in an unprecedented way. At the same time, remaining aware each
moment of what one is becomes self-realization in the end.
Rajneesh criticizes the present education saying that � the first
basic mistake is that we have taken man to be only intellect.� 17 He very
clearly points out that man is not intellect alone and the education being
given is only of the intellect. The rest of the man remains untouched and
incomplete; the rest of the man remains undeveloped, only the intellect
develops. So, in a way, education has not made man healthy, it has
crippled him. He believes that intellect has no heart. The life, the world
created by intellect will also be heartless so too much weight of intellect
completely stops a few things from growing within a child. So, he
suggests that the whole capacity of childhood should be devoted to the
development of love, not to the development of intellect. He explains,
�For the development of the heart it is necessary that the child should be
brought up under the open sky, near the trees, under the shelter of the
moon and stars, at the river banks and sea shores, in contact with the soil,
the earth. The closer the child to the vast, the more love will grow in him,
and the sense and meaning of beauty will develop.� 18
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110
According to Rajneesh, the whole foundational structure of
education is basically wrong. It is full of competition, rivalry, and
ambition, which naturally creates a world full of ambitious fights, battles
and conflicts. The education based on ambition is, at its root, based on
violence. Ambition means that one has to be higher than the other.
Ambition means that one has to prove one�s superiority. He says ,
�Ambition is not a dignity to the personality; it is an inferiority of the
personality.� 19 He throws light on the psychological dimension of
ambition by relating it with inferiority. He says, �The reason is that the
more a person is suffering from inferiority, the more ambitious he
becomes. The more inferiority you experience, the more you feel that you
are nothing, the more you will become ambitious. Why? Through
ambition, you want to prove yourself in the eyes of the world and in your
own eyes, so that nobody makes the mistake of considering you inferior.�
20 The ambitious person cannot turn in; he always looks at the other. In
the key word, �Education liberates which is free of ambition�, he explains
that the real education cannot teach ambition. It teaches the beauty of
being non-ambitious and ,he believes, only a non-ambitious person can be
loving, compassionate, non-violent, non-greedy, non-jealous and only
such a person can be really humane.
Rajneesh considers every individual as a unique creation of God,
and he believes that we must accept him as such. Every individual should
be accepted as he is and his potential should be allowed to develop. It
would be proved destructive to say that one is weaker than a certain man,
or more intelligent or less handsome than a certain man. All such
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111
comparisons are dangerous and violent. Rajneesh clarifies it in detail, �If
education can make every person aware that one is enough as one is, and
can enable him to experience the bliss of it, if education can make
facilities available for the full growth of what one has -- facilities for
growth, not for ambition; facilities for love, not for competition; facilities
for self-awakening and consciousness, not for conflict with others -- then
such education will be able to bring about a fundamental revolution.� 21
He gives the example of rose and jasmine saying that a rose is a rose and
a jasmine is a jasmine. Neither anyone is higher nor anyone is lower. The
rose cannot be a jasmine and the jasmine cannot be a rose. This valuation
of big and small, higher and lower, is false and absurd. So, he firmly
believes that education should accept the truth of everybody's unique and
unparalleled individuality then there will be no comparison of one with
the other.
The key word, �Goal of education is day-to-day living� means one
should live in the present, not in the future or in the past. Most of the
people live either in past or in future. Rajneesh explains that �It is
because of your past that you cannot experience the present; your past
distorts everything. It is because of your past that you go on desiring the
future, because you don't want to repeat the mistakes of the past and you
would like to have all the pleasures that you enjoyed in the past again and
again in the future.� 22 So he says , to be in the future is to be false,
because the future has not come yet. And to be in the present is to be in
truth, because when one lives in the present, attention is total because
there is no distraction of past or future. Total attention always leads to
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112
total act which leaves no residue, which frees one; and that is the ultimate
goal of education, too. Education up to now has been goal-oriented: what
is being learnt is not important; what is important is the examination that
will come a year later. Such situation makes the future important, more
important than the present. So, the children sacrifice the present for the
future. And gradually that becomes the very style of life, one sacrifices
the moment for something which is not present. It creates a tremendous
emptiness in life. So he suggests such education system which teaches to
remain in present.
In the key word, �Education gives freedom�, Rajneesh explains that
education has to be devoted to freedom to individuality. It should be free
from politics or from religion. It should have an autonomous,
independent existence. He suggests to give freedom to children and create
respect for freedom in their minds. The children should have freedom to
inquire, to doubt; total freedom to grow according to their nature. Not
only that but he says, �Make them cautious and aware of all types of
slaveries of consciousness and mind.�23 So, education can be free from
all types of beliefs. He also gives suggestions to teacher regarding
freedom. He explains, �The basic thing to remember is their freedom.
Help them to grow but never curb their freedom. Discipline them but
always remember that all discipline is a means -- freedom is the end. So
freedom should not be sacrificed for anything whatsoever.� 24
Rajneesh�s concept of �religion� is not merely confined to any sect or
any religious group. He believes that ideologies, creeds and codes of
conduct have set man against man. Ism and organizations have brought
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113
chaos and misery to the world. Humanity has been divided, and man's
mind has become exceedingly narrow. Such an education is not religious
at all. Religion, for him, is a spiritual endeavour. It is an experience of an
individual. So, he says, the first condition for education in religion is
freedom of religion from all sects. He suggests that the school can
provide the atmosphere and opportunity for the seed of religion to sprout.
He focuses on the three vital elements for religious education. They are;
Courage :
Rajneesh considers �courage� the greatest religious virtue. Courage
is the basic requirement in the search for truth and for climbing to God.
Courage is the ability to be one�s own self and to be a man free from the
crowd. Courage is needed to climb the Himalayas and to reach the depths
of the Pacific, but in the search for God, greater and deeper courage is
necessary because there is no higher peak and no deeper ocean than God.
He explains, � What is the greatest courage? Non-acceptance of false
knowledge is the greatest courage.� 25 Having said that, he also
emphasizes to teach �awareness� with courage because courage is power
but awareness is the eye.
Fearlessness :
Rajneesh says, it is on the rock of fearlessness that the temple of
religion is built. Courage arises from fearlessness. He explains, �A fearful
mind does not seek the truth but seeks security. A fearful mind does not
seek the truth but seeks consolation. Then he catches hold of any belief
that gives him security and consolation� Except in truth there is no
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114
security, contentment and peace� 26 so, in order to realize truth, it is
necessary that one must be fearless.
Silence :
Silence means relaxation of the mind. Total silence and the totally
relaxed state of a thoughtless mind are required for knowing the truth.
Rajneesh says, �It is by knowing silence and living it that the mind
always remains fresh and youthful. In total silence the mind becomes a
mirror in which truth reflects.� 27
Rajneesh criticizes the present education and says that our present
system fires the ego by telling, �You have to come first and secure a gold
medal in university. You have to be a Bharat-Ratna -- the highest title
conferred on an individual by the president of India -- You have to be the
president" 28. So, the ego creates ambition, jealousy, a constant struggle,
violence, because the ego cannot be satisfied unless it reaches to the top.
So, he emphasizes that for learning , egolessness is required.
From the above discussion , the researcher regarding the basic
principles of education can be summarized as under;
Love
Meditation
No comparison
Free of ambition
Freedom
Day to day living- the goal
Religious education
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115
Courage
Fearlessness
Silence
Uniqueness of individual
(Figure No. 4.2.2 Basic Principles of Education) 4.2.3 Curriculum
Rajneesh believes that present education system prepares people
for livelihood rather than life. The whole system of education has to be
changed from the very roots. Besides giving a wide-ranging and
insightful vision of education, Rajneesh also gives a very pragmatic five
dimensional framework for an effective and meaningful teaching learning
process, which turns life into an adventurous exploration till one�s last
breath. In this five dimensional system, he proposes various subjects
Uniqueness of individual
Religious education
Day to day living- the
goal Freedom
Free of ambition
No comparison
Meditatio
Love
Basic Principles of
Education
Silence
Fearlessness
Courage
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116
which should be taught in a school and these dimensions are considered
criteria for the curriculum by the researcher. Rajneesh discusses eight
key words which explain his ideas about curriculum. They are; (1) Two
languages should be the part of curriculum, (2) Scientific subjects should
be taught, (3) The art of living should be part of curriculum, (4) Sense of
humour should be the part of curriculum, (5) A reverence for life should
be taught, (6) Students should be taught martial arts like aikido, jujitsu,
judo to make them aware, (7) Art of dying should be a part of education,
(8) Students should be taught art and creativity
Table 4.2.3 Curriculum- General Characteristics
No. Idea Units Key Words
1. The first is informative, like history,
geography, and many other subjects which
can be dealt with by television and computer
together. (GF p.163)
Informative subjects
should be taught.
2. In the first dimension also come languages.
Every person in the world should know at
least two languages; one is his mother
tongue, and the other is English as an
international vehicle for communication.
(GF p.163)
Two languages should
be the part of
curriculum.
3. The second is the enquiry of scientific
subjects, which is tremendously important
because it is half of reality, the outside
reality. (GF p.164)
Scientific subjects
should be taught.
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117
No. Idea Units Key Words
4. And the third will be what is missing in
present day education, the art of living.
(GF p.164)
The art of living should
be part of curriculum.
5. An important part of the third dimension
should also be a sense of humour.
(GF p.164)
Sense of humour should
be the part of
curriculum.
6. A reverence for life should be the foundation
of the third dimension. (GF p.164)
A reverence for life
should be taught.
7. The fourth dimension should be of art and
creativity: painting, music, craftsmanship, pottery, masonry � anything that is creative.
All areas of creativity should be allowed; the students can choose. (GF p.165)
Students should be
taught art and creativity.
8. And the fifth dimension should be the art of
dying. In this fifth dimension will be all the
meditations, so that you can know there is no
death, so that you can become aware of an
eternal life inside you. (GF p.165)
Art of dying should be a
part of education.
9. In this fifth dimension, you should also be
made aware of the martial arts like aikido,
jujitsu, judo � the art of self-defence without
weapons � and not only self-defence, but
simultaneously a meditation too. (GF p.165)
Students should be
taught martial arts like
aikido, jujitsu, judo to
make them aware.
The table 4.2.3. makes clear the ideas of Rajneesh about
curriculum. In the key word, �Informative subjects should be taught�, he
talks about the first dimension of the education which covers the
informative subjects. It may include history, geography and such other
subjects which can be taught with the aid of television and computer. He
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118
says that the atmosphere of brotherhood can be created through
languages. Every one, according to Rajneesh, should learn at least two
languages. One is the mother tongue and other is English as an
international language. He emphasises the importance of mother tongue
in one�s life. Without it, something is missing in life as , in mother
tongue there is something poetic, loving, juicy which cannot be felt in any
other language. He explains, �there are feelings and nuances which you
can say only in the mother tongue.� 29 He considers English as an
international language and the reason for accepting it as an international
language is that though it is not the first language but it is known by more
people, so he suggests to learn it as an international vehicle for
communication. He says , �One international language is absolutely
necessary as a basis for one world, for one humanity.� 30
In the key word �Scientific subjects should be taught�, Rajneesh
suggests that the enquiry of scientific subjects should be the part of
curriculum. It is a training in exploring the facts of life- through a solid
scientific approach as well as applied technology. It is tremendously
important because it is half of reality, the outside reality. It is mind
endeavour which has created great power. It would include Mathematics
and Natural sciences.
Third dimension of education proposed by Rajneesh is �Art of
Living� which is missing in the present education. The educational
system should teach the art of living which is for attaining the highest
possible standard of livelihood. He believes that it can make life a search
for truth, and it creates happiness in life, that can fill one�s being with so
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119
much fragrance that one will have to share it. Only in that sharing is
there friendship, love, and compassion. He suggests that in this
dimension, a child should be taught how to transform his anger, hatred,
jealousy into love, because just a livelihood is not enough to be alive.
And he dreams to create a man and a society which will be healthy,
youthful, loving, soulful, overflowing with joy, always ready to share
with anyone through the education of art of living. An important part of
the third dimension should be a sense of humour as it was suggested in
the key word �Sense of humour should be the part of curriculum�.
Rajneesh explains the importance of it in our life as �Our so-called
education makes people sad and serious. And if one third of your life is
wasted in a university in being sad and serious, it becomes ingrained; you
forget the language of laughter � and the man who forgets the language of
laughter has forgotten much of life.� 31
A reverence for life should be the foundation of the third
dimension as mentioned in the key word �a reverence for life should be
taught�. It should be the part of curriculum because he believes, life is
Godliness and there is no God than life itself. Rajneesh explains, �People
are so irreverent to life. They still go on killing animals to eat. It is not a
question of killing the animals; it is a question of being irreverent to life,
because all that you need can be provided either by synthetic foods, or by
other scientific methods. All your needs can be fulfilled; no animal has to
be killed. And a person who kills animals, deep down can kill human
beings without any difficulty.� 32 So, a child should be taught reverence
for life.
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120
Rajneesh proposes in the key word �Students should be taught art
and creativity�, the fourth dimension of education. In this dimension, any
art; painting, music, pottery, craftsmanship, masonry, would be taught.
He says, all areas of creativity should be allowed, and students can
choose from them. He explains the importance of creativity in our life as ,
�unless a man learns how to create, he never becomes a part of existence,
which is constantly creative. By being creative one becomes divine;
creativity is the only prayer.� 33 So our whole education system should be
such that each person who comes out of school, college or university, also
comes with some skills and craft, something that he can do so that he
does not need employment. He can become a creator on his own. So our
education system should create creators.
In the key word , �art of dying should be a part of education� ,
Rajneesh proposes a new dimension of education. He believes that this
should be absolutely essential, because everybody has to die; nobody can
avoid it. To make an individual aware about his eternity, meditations
should be introduced, because life is not the end, it is just a discipline to
learn the art of dying. Through meditation one can get out of the past and
move dynamically into exploring the future. One can also learn how to
face death fearlessly and with full awareness. He says all kinds and all
possible meditations ; Zen, Tao, Yoga, Hassidism that have existed
should be introduced. Rajneesh also suggests to teach �the art of self
defence� as a part of the fifth dimension as mentioned in the key word,
�Students should be taught martial arts .� 34 He believes that students
should be made aware of the martial arts like aikido, jujitsu, judo � the art
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121
of self-defence without weapons � and not only self-defence, but
simultaneously a meditation too.
The ideas suggested by Rajneesh regarding curriculum can be
summed up as under ;
Two languages ; mother tongue and international language and
informative subjects
Scientific subjects
Art of living
Sense of humour
Reverence for life
Art and creativity
Art of dying
Self-defence technique
(Figure No. 4.2.3 Curriculum)
Art of dying
Art and creativity
Art of living
Scientific subjects
Two languages: mother-tongue
and international language
Curriculum
Self Defence Technique
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122
4.2.4 The Aims of Education
The importance of aims and objectives of education is recognised
by all the educational institutes. It is said that education without clear cut
aims is like a rudderless ship. Every pilot has a route-chart and set timing
of landing at predetermined destination. Similarly, there should be
properly defined and declared aims and objectives of education on the
basis of which policies and programmes of education have to be
formulated to achieve the set goals. The aims of education, according to
Rajneesh, were explained into six sub topics. (1) Goal of education is to
liberate, (2) Education should lead to the total fulfilment of the soul, (3)
The purpose of education is to unburden the soul of man, (4) The purpose
of education is to subvert outmoded attitudes, beliefs and assumptions,
(5) The aim of education it to teach the art of becoming one with God, (6)
The aim of education is to provide inner richness. In the following table
4.3.4 entitled �The aims of education� these six key words and its basic
idea units were given with the help of content analysis of selected
literature.
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123
Table 4.2.4 The Aims of Education
No. Idea Units Key Words
1. The name of that ultimate goal is liberation,
moksha. (RE p.97)
Goal of education is to
liberate.
2. The ultimate aim of education should be such
as to lead every man to the total fulfillment of
his soul and its experience.(RE p.59)
Education should lead to
the total fulfilment of the
soul.
3. The purpose of education is to unburden the
soul of man, because only weightless souls
can rise to the peaks of godliness. (RE p.32)
To unburden the soul of
man.
4. The real purpose of education should be to
subvert outmoded attitudes, beliefs and
assumptions which no more serve growth and
man and positively harmful and suicidal.
(PP Vol. 2 Cha 10 Que 2)
To subvert outmoded
attitudes, beliefs and
assumptions.
5. The aim of an authentic education must be to
teach this art, to teach the art of becoming
one with God. (LSA Ch 3)
To teach the art of
becoming one with God.
6. Education is to give you inner richness.
(TST Ch 2 Que 4)
To provide inner
richness.
The above table 4.2.4 expresses Rajneesh�s ideas about aims of
education. In the key word, �Goal of education is to liberate�, he focuses
on the ultimate goal of education , that is moksha . To learn livelihood is
certainly not the aim of education. He believes that true education is a
help towards enlightenment because it makes a man more meditative,
more silent, more aware, more inward looking, as education is certainly
the process of liberation. When a man knows his inner self, he gets
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124
liberated because then nothing is remained to be transcended. Having
said that, Rajneesh criticizes the present education saying that it teaches
how to go ahead of others, which can be appeared as the aim of education
but that leads nowhere because there is always someone ahead of a man.
No man has ever been successful in the journey of competition. That
journey has no end to it; it goes on in circles. Moreover, it opens the door
of misery, tension , pain and restlessness. But the journey which has no
relationship with anyone else is the journey of transcending one�s own
self which ultimately leads a man to enlightenment, and that is the
ultimate goal of education.
Rajneesh believes that present education is such that a man is not
able to experience happiness and peace in the world, because it earns
bread for him and bread can only fill his belly. To fulfil his soul, he needs
the joy, happiness, bliss and festivity in life. In the key word, �Education
should lead to the total fulfilment of the soul�, Rajneesh points out that
education is for fulfilment of the soul and not merely fulfilment of
worldly pleasures. Each man carries the seed of the supreme
development, of the ultimate perfection within him. And unless those
seeds are fertilized he will remain barren. Worldly pleasures, i.e. money,
power, status, success etc. can fulfil his physical needs but a man is not
only body, he is a body, mind and soul. Money, power, status all these
things cannot fulfil the soul; the soul remains empty, the inner remains a
void, these worldly things can never touch the inner emptiness. So, he
says that there should be education which fulfils the need of the soul
along with the need of body and mind. And the path of peace, meditation,
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125
love and joy, which is the path to reach and fulfil the soul, should be
focused. It increases the spiritual wealth. He explains, �Neither is there
any need to teach ideals, nor is there any need to teach people to follow
anyone. All efforts should be centred towards one aim: that people can
realize the fulfilment of their individuality.� 35
For experiencing the knowledge, joy and beauty of life, a young
mind is required and a burdened and old mind deprives a person from it.
Rajneesh criticizes the present education as it fills the mind with
thoughts, beliefs and ideologies. It doesn�t awaken the mind by thinking
or intelligence. In the key word, �The purpose of education is to unburden
the soul of man� , he points out that birth of a free and healthy man is not
possible in a condition where, in the name of education, all sorts of
slaveries are nourished. He explains, �The burden of dead conditionings
does not allow the seed of consciousness to sprout, and the seed gets
destroyed slowly, buried as it is in the ground. It is not possible for the
seed of one's individuality to sprout without being unburdened from the
past.� 36 The body is bound to become old, but not the mind; mind can
always remain young. The mind can remain young till the very last
moment of death, and only such a mind can know the mysteries of life
and death. In order to liberate the soul, mind and soul should be
unburdened from the conditioning of the present education.
Rajneesh says that during the last five thousand years there have
been many revolutions -- economic and political -- but so far there has
been no fundamental revolution in education. The whole education is to
be obedient and it teaches children to accept what is taught to them
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126
without using their intelligence or doubt. So, in a way, the present
education teaches beliefs and assumption of the old generation which
should be accepted by the new generation, and that is what goes on in the
name of education. That's why, he says, our whole education system is
always orthodox, conventional, conformist. It is never revolutionary
because it does not impart thinking but it inculcates beliefs. Since it does
not encourage doubts and revolts, the products of such a system of
education are usually incompetent to think independently. Rajneesh
opposes such system saying that thinking is to be taught, not belief and
assumption. And instead of teaching belief and assumptions, the
education should teach to challenge them, which at the end, using right
reasoning transforms into trust. He explains, �Education has to serve
revolution. But ordinarily it serves the government and the priest and the
church. In a very subtle way, it prepares slaves -- slaves for the state,
slaves for the church. The real purpose of education should be to subvert
outmoded attitudes, beliefs and assumptions which no more serve growth
and man, and are positively harmful and suicidal.� 37
In the key word , �The aim of education is to teach the art of
becoming one with God�, Rajneesh explains the ultimate aim of human
life. He believes that the goal of education must be life itself, not merely
providing instruction in how to earn a livelihood. And to teach life is to
teach knowledge of the self. A man may know everything else, but if he
is unaware of the existence of his self then all of his knowledge is
negated. The perfection of self-knowledge merges a man with God. He
explains the meaning of being enlightened ; disappearing as a character,
disappearing as a person, disappearing as an ego and becoming one with
the God. For him, God doesn�t mean idol worship but the whole
existence. He makes it clear, �God is just a creative force; he is creativity.
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127
Drop the idea that he is a creator. Think of him, contemplate on him, as
creativity itself. He is spread all over.� 38
The key word, �The aim of education is to provide inner richness�,
reflects the idea of Rajneesh about life and education. He believes that the
present education makes the man more informed which is very primitive
idea of education. Here he clarifies that the real meaning of information,
he said �'Information' means: formation inside you. Something should
grow in you -- then it is information.� 39 but unaware of the real meaning
of it, education simply pours the facts, beliefs, history in the name of
information, and end result is that, it prepares a man for outer world , not
for inner world. For the inner world, inner richness , he proposes the
education of life . He explains, �My vision of education is that life should
not be taken as a struggle for survival; life should be taken as a
celebration. Life should not be only competition, life should be joy too.
Singing and dancing and poetry and music and painting, and all that is
available in the world -- education should prepare you to fall in tune with
it -- with the trees, with the birds, with the sky, with the sun and the
moon.� 40
From the above discussion, the aims of education suggested by
Rajneesh can be summarised as under;
The aims of education are...
To liberate
To lead to the total fulfilment of the soul
To subvert outmoded attitudes, beliefs and assumptions
To unburden the soul of man
To teach the art of becoming one with God
To provide inner richness
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128
(Figure No. 4.2.4 The Aims of Education)
4.2.5 The Functions of Education
The function of education decides what is the role of education,
what does education do. From the ancient time , the education has many
functions to fulfil, perform and make into existence. Every society
decides the function of education according their concept of education,
which in the end brings desired change in the society. Rajneesh explains
twelve key-words and idea-units to express his philosophy about the
functions of education. They are; (1) Education should awaken the
thought, (2) Doubt instead of belief is to be taught, (3) Education should
teach the art of diving deep, (4) Education should make one aware that
one is enough as one is, (5) Education should teach love, (6) Education
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129
should encourage self-inspired growth, (7) Education should teach the art
of transcending one�s own self, (8) Education should teach to cooperate,
(9) Education should teach how to unfold one�s inner being, (10)
Education should teach the morality; aesthetics , (11) Education teaches
how to be deeply in love with existence, (12) Real education gives
courage, adventure, space to live accepting all risks. The following table
4.2.5 named �The functions of education� covered the above key-words
and explained idea units.
Table 4.2.5 The Functions of Education
No. Idea Units Key Words
1. Thoughts are not to be given to you but to
be awakened in you. (RE p. 22)
Education should awaken
the thought.
2. Doubt instead of belief is to be taught if
thinking and intelligence are to grow.
(RE p.24)
Doubt instead of belief is
to be taught.
3. Learning is the art of diving deep. What
teaches you only how to run, I call that
wrong learning. ( RE p.36)
Education should teach
the art of diving deep.
4. The education is right which can say that
you are enough as you are; that you do not
have to be anything else, you are enough
as you are. Explore all your possibilities
and experience the joy of it. (RE p.50)
Education should make
one aware that one is
enough as one is.
5. Education should not teach jealousy and
competition, but love. ( RE p.35)
Education should teach
love.
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130
No. Idea Units Key Words
6. It should not encourage the insane drive of
ambition, but natural and self-inspired
growth. ( RE p.35)
Education should
encourage self-inspired
growth.
7. It teaches you the art of transcending your
own self. The education which teaches you
the art of competition with others can
never liberate. (RE p. 97)
Education should teach
the art of transcending
one�s own self.
8. A real education will not teach you to
compete; it will teach you to cooperate.
(DWB Vol 8 Ch 5 )
Education should teach
to cooperate.
9. It will teach you how to unfold.
( DT Vol 4 Ch 6 Que 3)
Education should teach
how to unfold one�s inner being.
10. The new education, the true education has
not only to teach you mathematics,
history, geography, science; it also has to
teach you the real morality , aesthetics.
(PP Vol. 2 Ch 10 Que 2)
education should teach
the morality, aesthetics.
11. It will not teach you any superstition but
how to live more joyously. It will teach
you life-affirmation. It will teach you how
to be deeply in love with existence. (PP
Vol. 2 Ch 10 Que 2)
Education teaches how to
be deeply in love with
existence.
12. The real education will help you to be
ready to drop your knowledge, and move
with your love, it will give you courage, it
will give you adventure. It will give you
space to live, accepting all risks,
insecurities. (DWB Vol Ch 6 Que 2)
Real education gives
courage, adventure,
space to live accepting
all risks.
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131
The table 4.2.5 discusses the ideas of Rajneesh regarding function
of education. In the key word, �Education should awaken the thought�,
Rajneesh points out one of the main functions of education that is
�awakening of thinking�. In the absence of thinking, a powerful,
thoughtful man cannot be created. He criticises the present education for
feeding dead and borrowed thoughts in the name of education. By
accumulation of thoughts, intelligence cannot be born. For that children
should be taught how to think. He believes that accumulation of others�
thoughts brings idiocy. And so, education should create opportunities for
thinking and use of intelligence. He explains the reason for that, � Where
thinking is awakened, the mind is always young. Where the mind is
young, life is a constant challenge. There the doors of consciousness are
and the fresh morning breeze comes in, the light of the rising sun comes
in. When a person becomes imprisoned by the thoughts and words of
others, his own ability to fly in the sky of truth is destroyed.�41 He also
suggests the technique to grow intelligence , that is, Doubt; in the key
word, �Doubt instead of belief is to be taught�. He says education should
teach �doubt� instead of �belief� , for belief binds the man where as doubt
helps the man to liberate. If the education awakens the thought; thinking
in a man, it will lead a man towards rebel because thinking has its own
eyes, it is basically rebellious.
Rajneesh believes that education based on competition never
allows a man to go in, diving inside. Rajneesh calls the madness of
competition �running outside�. And he makes the difference clear , �There
is an opposition between running and diving deep. Running is full of
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132
tension, sinking deep is relaxation. Running is feverish; it takes you out
of yourself. To dive deep is healthy, because by diving deep within, one
settles in the ultimate depths of his own self.� 42 so, for self-realization ,
which is the aim of education, one should not run outside but needs to
dive in.
Rajneesh explains in the key word , �Education should make one
aware that one is enough as one is.� He strongly believes that there is no
need to imitate others or be in competition with others. He suggests that
one should not be in race of others because God creates every one with
perfection and he never repeats his creation. So he is in favour of
education which teaches a person �yourself�.
The present education system is based on grade and examinations
which creates competition. He believes that competition is a form of
envy, a sort of burning sensation, jealousy. It is a hurdle to love others.
The system claims to teach �love� but Rajneesh says it is failed. Rajneesh
explains the point by giving example, � When one child comes first in a
class, the other child is told that he is lagging behind and this fellow has
come first. You are teaching him to flatter, to compete and get ahead.
You are teaching ego, telling them that one who has come first is higher,
and one who is behind is lower. In books you tell them to be humble and
loving, whereas your whole arrangement teaches them to hate, to envy
and come first. One who comes first is being awarded gold medals and
merit certificates; he is being garlanded and photographed, and others,
who are behind, are insulted by the system.� 43 So when the children are
thus trained in ego, jealousy and competition, they can�t love others. Love
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133
is that which allows the loved ones to go ahead. So to build up a healthy
society, where people love one another, education should change the
structure and teach �love�. For that he suggests the solution in the key
word, �Education should encourage self-inspired growth� which means
education should inspire the students to bring out his/her potentials.
Through the key word, �Education should teach the art of
transcending one�s own self�, Rajneesh tries to explain that just getting
ahead of others has no value, because if one wants to have real progress
than one should compete with oneself. Rajneesh explains, �I should go
further ahead than I was yesterday. This is my competition with my own
self, not with others. I should not remain where the last sunset left me;
when there is a new sunrise I should surpass myself, transcend my own
self.� 44 and this is process how one should learn the art of transcending
one�s own self.
In the key word, �Education should teach to cooperate� , Rajneesh
tries to explain the mystery of life. He explains, �Life is a cooperation
and in it everyone has a place and everyone is necessary and
unavoidable� 45 so to understand and to live life , one must learn to
cooperate.
Rajneesh believes that education should draw the hidden
potentialities of a man. This idea is reflected in the key word , �Education
should teach how to unfold one�s inner being.� He explains , �It will not
go on simply throwing information into your head. It will help you to
come out of your being, to flower, to grow, to spread, to expand.�46
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134
Rajneesh clarifies the function of education in the key word,
�education should teach the morality, aesthetics�. The function of
education is not only to teach subjects like mathematics, history,
geography, science but also to teach morality. He explains, �I call
aesthetics the real morality: sensitivity to feel the beautiful, because God
comes as beauty. In a rose flower or in a lotus, in the sunrise or in the
sunset, in the stars, the birds singing in the early morning, or the
dewdrops, a bird on the wing....� 47 In the key word, �Education teaches
how to be deeply in love with existence�, he explains that true education
has to bring the students closer and closer to existence so that he/she can
know to be in love with existence. He makes the point clear, �God is not
separate from this world: God has become the world. You have heard it
said again and again that God created the world. I say to you: God
became the world. Now there is no other God except the world. The
creator is in his creativity. God is just a creative force; he is creativity.
Drop the idea that he is a creator. Think of him, contemplate on him, as
creativity itself.� 48
Rajneesh believes that education should not make the man fearful.
Instead of that, education should give the man courage to live life with
adventure, with no security which requires young mind. Old mind likes to
walk on the old paths because it is always safe there, it is not risky but
there is no life in it. That�s the reason, the old mind doesn�t invent
anything new. So, real education should give courage , adventure, space
to live accepting all risks in order to create a new man.
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135
Functions of education suggested by Rajneesh can be summed up
as under;
Education should...
Awaken the thought
Teach doubt instead of belief
Teach the art of diving deep
Make the one aware that one is enough as one is
Teach love
Encourage self-inspired growth
Teach to cooperate
Teach how to unfold one�s inner being
How to be deeply in love with existence
Give courage, adventure, space to live accepting all risks
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136
(Figure No. 4.2.5 Functions of Educations)
4.2.6 School- its concept and characteristics
Rajneesh was a rebel in his childhood and he abhorred the idea of
being confined to the closed walls of a school. He has given his ideas
regarding �the concept of school� in his different books. He himself had
F u n c t i o n s of E d u c a t i o n
To awaken thoughts
To make one aware that one
is enough as one is
To encourage self-inspired
growth
To give courage, adventure to live accepting all risks
To teach�� Co-operation
Love
doubt
How to unfold one's inner being
How to be in love with existence
Art of diving
deep
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137
established a school in England. For him, it is a place of �searching� one�s
identity. He expresses his ideas regarding �School� in six key words.
They are: (1) The place of searching for the self identity, (2) There should
be psychologists in each school to find out the future potentialities of a
child, (3) School should be the play centre, (4) School is the place for
quest, (5) Child should be the center in the school, (6) School should
provide opportunity for the seed of religion to sprout.
Table 4.2.6 School- its concept and characteristics
No. Idea Units Key Words
1. The educational institutes should not be
factories but that should be the place of
searching for the self identity. (SMK p.418)
The place of searching
for the self identity.
2. All psychologists should be engaged in
primary schools to find out what the child
can be in future. (SMK p.419)
Psychologists should be
engaged in each school.
3. Let it always be a play centre.
(NILBYH Ch 14 )
School should be the
play centre.
4. School can be an invitation for quest. More
and more opportunities for �search of your
own� should be there and nothing should be
imposed on them forcibly. An invitation to
develop quest, to teach them doubt
etc..(SMK Ch 19)
School is the place for
quest.
5. In new education, new school � the child
will be at the center, not the teacher.
(SMK Ch 29)
Child should be the
center in the school.
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138
No. Idea Units Key Words
6. The schools can provide the atmosphere and
opportunity for the seed of religion to sprout.
The schools can help remove the obstacles
to its growth. (RE p. 81)
School should provide
opportunity for the seed
of religion to sprout.
The above table 4.2.6 expresses Rajneesh�s views about the
concept of school. In the key word, �The educational institutes should be
the place of searching for the self identity�, Rajneesh tries to explain the
function of the school. He believes that the function of the educational
institutes is not to prepare students for livelihood but it should be the
place for the self identity. It should provide all facilities to bring out the
potentialities , inner being of a student. So, when a student finishes the
school education, he would know �himself� which ultimately leads him
to the true direction.
Rajneesh firmly believes in the uniqueness of a child. In the key
word, �There should be psychologists in each school to find out the future
potentialities of a child, he asserts that the function of a school is to
recognize the talent and hidden being of a child. For that, a school should
have a psychologist who studies a child and helps him to know his
potentialities which , at the end, leads a child to fulfil his potentialities.
The idea of Rajneesh regarding a school is reflected in the key
word �School should be the play centre�. He believes that learning of
different subjects in schools is always secondary. It should not be given
prime importance. Because play is life and a school is there to help a
student for life, so it should be the play centre. He explains, �Let it
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139
always be a play centre. Learning is secondary. Just teach in between...
let there be some learning gaps -- otherwise it is a play centre. And it has
to be that way. Play is life, and everything else is to help life. So let them
enjoy -- be playful... don't let them be serious.� 49
In the key word, �School is the place for quest�, Rajneesh throws
light on a new dimension of a school. He believes that the system of a
school should be such that can produce enquiring. School should not
provide them the direct solution but create the atmosphere where a child
can enquire, for which, a school should not impose its belief or ideology
on a child. Because the function of a school is to develop quest and to
teach doubt. Rajneesh explained, ��So we can make arrangement for
such an education system where queries are welcome. There could be
thousands of queries without solutions and it would be good, children will
search the solutions of there own. Fake answers prevent their quest for
truth.� 50
Rajneesh proposes the education system where the child is at the
centre. Old schooling system had teachers in the focus, not the child. He
believes that the function of a school is to help a child to grow; to
develop. So, when the whole system is for a child, he should be at the
centre. He also satirizes the present education system saying that instead
of respecting a child, it demands respect for him. And this kind of attitude
, he firmly believes, should be eliminated from the school system. So, he
suggests that students should be at the centre and teachers should be on
the periphery.
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140
Rajneesh believes that the seed of religion is there in everybody
because life is there in everybody. Having said that he suggests the school
to create opportunities for the growth of that seed and remove the
obstacles on the path of that growth. He explains, � If this can be done,
the seed sprouts on its own, out of its own strength, out of its own longing
for life, it does not have to manufacture sprouts. The sprout becomes a
full-fledged plant, the plant becomes full of leaves, flowers and fruits. We
only provide an opportunity and all else follows by itself.� 51 For the
growth of a seed, he suggests, a school should teach a child three vital
things � courage, fearlessness and silence.
From the above discussion, the ideas of Rajneesh regarding school
can be summed up as under...
School ...
Is a place of searching for the self identity.
Should have psychologists to find out the future potentialities of a
child.
Should be the play centre.
Is the place for quest.
Should be the child- centred.
Should provide opportunity for the seed of religion to sprout
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141
(Figure No. 4.2.6 School-its concept and characteristics)
4.2.7 Teacher-Student Relationship
In education system, the teacher-student relationship plays a
significant role in teaching �learning process. Rajneesh also points out
this fact in many of his books. He believs that there must be sharing
between teacher- students at all aspects. His ideas are reflected in four
idea units. They are : (1) There should be sharing between teacher and
students (2) Students help the teachers to adjust to God, (3) Teacher
Play
Centre
Place for
quest
Should have
Psychologists
Child
Centred
Provide
opportunity for
seed of religion
to sprout
Place for
searching for
self identity
School
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142
should learn from students, (4) Difference between teacher and taught
has to be dissolved.
Table 4.2.7 Teacher-Student Relationship
No. Idea Units Key Words
1. And also remember that not only you are the
teacher -- they are also teachers. So teach
them and also learn from them... Let it be a
sharing. (NILBYH Ch-14)
There should be sharing
between teacher and
students.
2. You can help them adjust to society. They
can help you to adjust to God... they are
closer to God. By and by they will drift
away.... (NILBYH Ch 14)
Students help the
teachers to adjust to
God.
3. When the teacher also learns and is open to
learning, there is great relationship, great
flow of energy, and there is respect. (SBSBS
Ch 2)
Teacher should learn
from students.
4. Each teacher once in a while should be a
student, and each student once in a while
should be a teacher too. This difference
between the teacher and the taught has to be
dissolved. ( BW Ch 24 Que 1 )
Difference between
teacher and taught has to
be dissolved.
The above table 4.2.7 shows the ideas of Rajneesh about teacher-
students relationship. In the key word, �There should be sharing between
teacher and students�, he explains that relationship between them can�t
exit without sharing. He talks about the balanced relationship between
teacher and students. If the teacher has just to teach and the students have
just to learn, then the relationship is not balanced. He criticizes the
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143
present education where only a teacher teaches and students learn because
it brings imbalance in the relationship.�There is a danger that the teacher
can become a dictator, and it is very easy to dictate to small children
because they are so helpless, so fragile. You can force them, and it can
become an ego trip.� 52 So, teacher should encourage the sharing between
him/her and students.
Rajneesh believes that not only the teacher helps the students, but
students also help the teacher. The key word, �Students help the teachers
to adjust to God�, showed �how�. The teacher can give the students
knowledge, but students give the teacher a more valuable thing , that is
learning. He explains: �you can help them adjust to society. They can
help you to adjust to God... they are closer to God.� 53
He believes that a teacher should be humble enough to learn from
students. Humbleness makes a teacher egoless which eventually helps
him/her to learn from anybody. �When the teacher also learns and is open
to learning, there is great relationship, great flow of energy, and there is
respect.� 54
In the key word, �Difference between teacher and taught has to be
dissolved�, he explains that there should not be any difference between
the two as they are the part of one process. He suggests the way to put
this in practice. �The students who are reading and studying for their
master's degree should be allowed to go to lower classes to teach; those
who are working for their bachelor's degree, they should be allowed to
teach the lower classes. Every student should be a teacher also, and vice
versa. Every teacher once in a while should sit with the students and start
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144
learning again. Each teacher once in a while should be a student, and each
student once in a while should be a teacher too.� 55
From the above discussion, the thoughts of Rajneesh on teacher-students
relationship can be summarised as follows:
There should be sharing between teacher and students
Students help the teachers to bring closer to God
Teacher should learn from students
Difference between teacher and taught has to be dissolved
(Figure No. 4.2.7 Teacher-Student Relationship)
4.2.8 Discipline
Rajneesh gives a fresh and new meaning of discipline and
condemns the imposed discipline in education. He believes that discipline
Teacher
Student
Relation Ship
Sharing between teacher-Students
Students help teachers to bring closer to God
Teachers should learn from students
Difference between teacher and students has to be dissolved
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145
imposed by others is slavery. This type of discipline hides the suppressed
chaos within it. And he says ,whatsoever is suppressed forcefully is
bound to explode one day. So, discipline imposed from outside is never in
the interest of any man. He suggests that discipline should be born out of
love and intelligence. When life is progressing through the light of one's
own intelligence, there is no possibility of chaos and licentiousness. He
suggests his ideas through six different key words. They are ; (1)
Discipline means the capacity to learn, (2) Discipline means that a man
becomes dead through it, (3) Love a child brings discipline in a child
from his mind heart and soul, (4) Students should not be forced to obey,
(5) Out of meditation arises discipline, (6) Intelligence becomes self-
discipline. The idea based on �discipline� was shown in the following
table 4.2.8
Table 4.2.8 Discipline
No. Idea Units Key Words
1. The word 'discipline' is beautiful; it means the
capacity to learn. ( DWB Vol 9 Ch 3 )
Discipline means the
capacity to learn.
2. Discipline means that a man becomes dead
through it. The more disciplined a man is, the
more dead he is. (RE p.16)
Discipline means that a
man becomes dead
through it.
3. Because of this love and desire for their good,
the discipline which is not imposed will begin
to emerge, the discipline which is born of the
very intelligence of the children. (RE p.16)
Love a child brings
discipline in a child from
his mind, heart and soul.
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146
No. Idea Units Key Words
4. They should not be forced to obey and they
should not be forced into order. They should
be allowed all chaos, and in chaos there is
creativity, growth. ( DJDS Ch 16 )
Students should not be
forced to obey .
5. The basic education is missing. The first thing
to be taught is meditation, the art of going in,
because only out of that arises a discipline.
( DWB Vol 9 Ch 3 )
Out of meditation arises
discipline.
6. Education should be free of the outside
imposition of discipline; it should awaken the
dormant intelligence of individuals. Such
intelligence becomes self-discipline.
(RE p.29)
Intelligence becomes
self-discipline.
The above table 4.2.8 discusses the ideas of Rajneesh regarding
�discipline�. In the key word, �Discipline means the capacity to learn� , he
throws light on the true meaning of the word �discipline�. He says that the
word �discipline� comes from the same root as the word �disciple�; the
root meaning of the word is �a process of learning.� One who is ready to
learn is a disciple and the process of being ready to learn is discipline. He
explains, �A disciplined man is always ready to learn more. He is never
closed, he never claims that he knows everything. He knows what he
knows, and he also knows what he does not know -- and what he knows
is very small, and what he does not know is immense�.That is true
knowledge, true education, true culture.� 56
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147
Rajneesh hammers on the present education system through the
key word , �Discipline means that a man becomes dead through it�. He
says that the education system has taken the word �discipline� in wrong
sense. For it, discipline means mere obedience. He explains, �It means
that whatever the teacher says should be taken as right. It means if the
teacher sits on a platform, the student should sit on the ground; and when
you meet the teacher, greet him with folded hands in salutation, or it is
even better if you touch his feet. Do not even doubt what the teacher says.
Go in the direction he asks. If he asks you to sit, sit; if he asks you to
stand up, stand up. This is the type of discipline so far.� 57 such
discipline kills the intelligent and wisdom and at the end, it makes the
man dead.
In the key word, �Love for a child brings discipline in a child from
his mind, heart and soul�, Rajneesh shows the way to bring discipline in a
child. There should not be imposed discipline but it should be born out of
love. He explains, �I am telling you to love the children. Think about and
wish for their welfare and well-being. Because of this love and desire for
their good, the discipline which is not imposed will begin to emerge, the
discipline which is born of the very intelligence of the children. Love a
child and see if it brings discipline in him. This discipline is not the one
that comes by turning left and right, but from the very mind, heart and
soul of the child.� 58 He suggests to live a love-full life and asks to think
always good of the child and to think what one can do and how one can
do for the good of the child. That desire for his wellbeing and love for the
child bring discipline in him.
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148
The present education system believes in order and discipline.
Rajneesh says, order and discipline are needed when some ideals, rules
are needed to be imposed upon. But he believes in the system which
allows to create disorder. He is in favour of not imposing order on the
students. He justifies it saying that, �Disorder is perfectly beautiful. So
let there be disorder -- nothing wrong. Order is one of the most dangerous
calamities that has happened and obedience is one of the greatest blocks
man has suffered from. They should not be forced to obey and they
should not be forced into order. They should be allowed all chaos, and in
chaos there is creativity, growth.� 59
Rajneesh proposes a solution in the key word, �Out of meditation
arises discipline�. He says that control is not the meaning of discipline,
repression is not the meaning of discipline. That is a very unhealthy
attitude. He says that inner discipline is born out of meditation so
meditation should be part of education. Here he explains the meaning of
meditation , �Understanding, meditation is the meaning of discipline.� 60
Rajneesh , in the key word - �Intelligence becomes self-discipline�,
expresses that education is not meant for teaching discipline, but for
developing one�s own intelligence. It is not necessary to learn or to teach
discipline. If there is intelligence, discipline is born by itself in the life a
man. And he explains , � Whatever discipline results from intelligence,
that alone can bring goodness and benediction, because such discipline
cannot be exploited. It cannot be made an instrument for violence and
war in the hands of priests and politicians. On the strength of such a
discipline Hindus cannot be made to fight with Mohammedans, nor can
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149
the havoc of death be launched in the name of imaginary and false
boundaries of nations.� 61
From the above discussion, the ideas of Rajneesh regarding
�discipline� can be summarised as under:
It is a capacity to learn
Love brings discipline in a child
Discipline cant be forced
Out of meditation arises discipline
Intelligence becomes self-discipline
(Figure No. 4.2.8 Discipline)
Love brings
discipline in
a child
Out of
meditation
arises
discipline
Intelligence
becomes self-
discipline
A Man
becomes
dead through
it
Means the
capacity to
learn
Discipline
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150
4.2.9 Evaluation
Rajneesh is a bitter critic of the present examination system. He
opposes the practice of judging a student only by a three-hour
examination where the student becomes just tense and nervous. He
strongly believes that it gives birth to comparison and ambition in a
student�s mind. He advocates a new way of observing students
throughout the year. He suggests his ideas through four different key
words. They are ; (1) There should be no examination, (2) Student should
be evaluated by observation, (3) Teacher should give marks to each
students every day, (4) There should be open book examination.
Table 4.2.9 Evaluation
No. Idea Units Key Words
1. There should not be any kind of examination
as part of education.. (GF p.162)
There should be no
examination.
2. ... but every day, every hour observation by
the teachers; their remarks throughout the
year will decide whether you move further or
you remain a little longer in the same class.
(GF p.162)
Student should be
evaluated by observation.
3. Finally, there is no need of any examinations
if every teacher goes on giving marks in his
diary every day to the students. And every
year, all the notes from all the teachers are
collected. And based on those counts the
students are moved, either upward or
downward. (TI p.266)
Teacher should give
marks to each students
everyday.
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151
No. Idea Units Key Words
4. If it were up to me, I would allow the
students to have all the books available. Only
a very intelligent student can find out the
answers from the books in three hours. And
you will be able to judge their intelligence in
a better way . (TI p.266)
There should be open
book examination.
The table no 4.2.9 describes the concept of �evaluation� .While
describing his vision of evaluation; he hammers the practice of judging a
student only by a three-hour examination where the student becomes just
tense and nervous. This system also brings, says Rajneesh, competition
and ambition in the field of education. And the fear of exams at the end of
the year kills the joy of learning. He suggests to remove the whole
examination system from the education. He exclaims, �Nobody fails,
nobody passes -- it is just that a few people are speedy and a few people
are a little bit lazy -- because the idea of failure creates a deep wound of
inferiority, and the idea of being successful also creates a different kind
of disease, that of superiority. Nobody is inferior, and nobody is superior.
One is just oneself, incomparable.� 62 He also gives another reason for
discarding the examination that it makes the education goal oriented. He
explains, �That will change the whole perspective from the future to the
present. What you are doing right this moment will be decisive, not five
questions at the end of two years. Of thousands of things you will pass
through during these two years, each will be decisive; so the education
will not be goal-oriented.�63
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152
In the key word, �Student should be evaluated by observation�, he
gives the alternative of the exam, that is observation. He suggests a fresh
and new ways of observing students through out the year so that the
formative years of their life will not create scars in their minds. He
explains, �every day, every hour observation by the teachers; their
remarks throughout the year will decide whether you move further or you
remain a little longer in the same class.�64
In the key word, �Teacher should give marks to each students
everyday�, he declares teachers as the decisive factor in examination
system. He proposes that teacher should decide whether the student is
able to move forward or not. He explains, �if a teacher finds that an
intelligent student has unnecessarily to wait six months more for
examination, he should recommend that the student be moved right now
to a higher class, because he has enough intelligence. There is no need for
him to wait six months more.� 65 and for this, a teacher should give marks
to each students everyday. He says,� Finally, there is no need of any
examinations if every teacher goes on giving marks in his diary every day
to the students. And every year, all the notes from all the teachers are
collected. And based on those counts the students are moved, either
upward or downward.�66
Rajneesh satirizes the present examination system, �somebody has
just crammed five answers, and he knows nothing else, and he comes first
in the class. And somebody else knows everything, just has missed those
five questions, and he is a failure.� 67 He suggests the alternative of this
which is called �open book exam�. He says that only intelligent student
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153
can find out the answers from the books in three hours. He explains,
�This is not a good examination; they should be allowed to have the
whole library available to them. They can go to the library, they can find
the answer, they can write it. In three hours, they have to find as beautiful
answers as possible. And only intelligent students will be able to find
them.� 68
Having said that there should not be any exam in education, here
he suggests �There should be open book examination.� It seemed that he
is not much clear whether there should be exam or not in education.
The ideas of Rajneesh on evaluation can be summarised as follows:
No examination in education.
If there is exam, it should be open book examination.
Student should be evaluated by observation.
Teacher should give marks to each student everyday.
(Figure No. 4.2.9 Evaluation)
Open book examination
Each Student
should be given marks
Evaluation through
observation
No examination in education
Evaluation
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154
4.3 Educational Philosophy of J.Krishnamurti
J.Krishnamurti is one of the greatest and the most remarkable
thinkers of our age. His contribution to the worldly thought especially
with reference to educational philosophy is indeed a unique one; as he has
indicated a completely new approach to life as well as to education. Mr.
Umashanker Joshi, a well known personality of Gujarati literature, paid
the greatest tribute to J.Krishnamutri that the human being of tomorrow,
now onwards will consider him as benefactory, useful to whole mankind
for the ages to come, as he has opened inaugurated such types of
direction, horizons of knowledge that coming generations will be awful to
him. J.Krishnamurti does not believe in any set ideology or any type of
specific �ism� or any special, particular tradition, religion, method,
manner or ideas and ideals.
4.3.1 Concept of Education
J.Krishnamurti has explained �right kind of education� instead of
�education�. J. Krishnamurti has given some definitions, concept and
characteristics of the word �education� with the help of key words. (1)
The right kind of education cultivates the whole being, (2) The right kind
of education should accomplish the important things in life, (3) Right
education helps to find out the problem, (4) Right education cannot be
drawn into the stream of society in any circumstances, (5) Right
education helps to find out what one really wants to do, (6) Right kind
of education brings the total development of man, (7) The right kind of
education is helpful for creativeness, (8) The right kind of education helps
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155
to find out true vocation, (9) The right kind of education starts with
students and their questions for creative pleasure, (10) The right kind of
education does not concern with any system or ideology, (11) The right
kind of education encourages thoughtfulness and consideration, (12) The
right kind of education helps to be mature, (13) The right kind of
education helps to be watchful to the influences, (14) The right kind of
education helps to understand the total process of oneself, (15) Education
is the understanding of oneself , (16) The right kind of education is
concerned with individual freedom and brings true co-operation with the
whole (17) The right kind of education refuses any bondage, rule and
regulations of the government, (18) The right kind of education requires a
great deal of intelligence, insight, (19) Education should help to prevent
inner and outer conflict, within or without, (20) The right kind of
education avoids to become mechanical beings and pre-determined ends,
(21) To understand all our relationship is called right kind of education,
(22) True education means to awaken intelligence and significance of life
as a whole.
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156
Table 4.3.1 Concept of education
No. Idea Units Key Words
1. The right kind of education cultivates the
students whole being, the totality of mind. It
gives the mind and heart a depth, an
understanding of beauty. (O.E. p. 46)
Cultivates the whole
being
2. The right kind of education, while
encouraging the learning of a technique,
should accomplish something which is of far
greater importance: it should help man to
experience the integrated process of life.
(E.S.L. p.21)
Accomplish the
important things in life.
3. Right education is not merely gathering
information from a teacher or learning
mathematics from a book or learning
historical dates of Kings and customs but to
understand the problems as they arise.
(O.E. p.60)
Help to find out the
problem.
4. Real education means that a human mind,
your mind, not only is capable of being
excellent in mathematics, geography and
history, but also can never, under any
circumstances, be drawn into the stream of
society. (O.E. p.10)
It cannot be drawn into
the stream of society in
any circumstances.
5. Right education is to help you to find out for
yourself what you really, with all your heart,
love to do. (O. E. p. 61)
Help to find out what one
really wants to do.
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157
No. Idea Units Key Words
6. I think the right kind of education does bring
about the good mind, the total development of
man, and it seems to me that is the major
issue not only in this valley but also in the
rest of the world. (O. E. p. 127)
Bring a new mind.
7. The right kind of education should help the
individual to face the problems and not
glorify the ways to escape. It helps him to
understand and eliminate conflict in that state
of creativeness. (E.S.L. p.123)
Helpful for creativeness.
8. The right kind of education should help the
student to discover what he is most interested
in. (E.S.L. p.96)
Help to find out true
vocation.
9. The right kind of education must start with
the student and his questions. The learner
must determine the subject matter. Education
is dynamic and true process of learning with
creative pleasure. ( O.E. p. 105)
It starts with students and
their questions for
creative pleasure.
10. The right kind of education is not concerned
with any ideology, it is not based on any
system, however, carefully it thought out, it is
a means of conditioning the individual in
some special manner. (E.S.L p.23)
It does not concern with
any system or ideology.
11. The right kind of education will encourage
thoughtfulness and consideration for others.
(E.S.L. p.36)
Encourage
thoughtfulness and
consideration for others.
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158
No. Idea Units Key Words
12. Education in the true sense is helping the
individual to be mature and free, to flower
greatly in love and goodness.. (E.S.L. p.23)
Helpful to be mature
and free.
13. The right kind of education should help them
to be watchful to the influences. They do not
repeat slogans like parrot or fall into any
cunning trap of greed. (E.S.L. p.43)
Help to be watchful to
the influences.
14. To educate the student rightly is to help him
to understand the total process of himself.
When there is integration of the mind and
Heart in everyday action and inward
transformation. (E.S.L. p.46)
Help to understand the
total process of oneself.
15. Education, in the true sense, is the
understanding of oneself, for it is within each
one of us that the whole of existence is
gathered.(E.S.L p. 17)
It is the understanding of
oneself.
16. The right kind of education is concerned with
individual freedom, which alone can bring
true co-operation with the whole, with the
many. (E.S.L. p.85)
It is concerned with
individual freedom and
brings true co-operation
with the whole.
17. The right kind of education does not depend
on the rules-regulations of any government or
authority or the methods manners of any
particular system. It begins with educators,
ends to the education. (O.E. p.115)
Refuse any bondage, rule
and regulations of the
government.
18. The right kind of education requires a great deal of intelligence, insight. The educator himself should understand the whole process of life. It should not be based on any new or old formula. (M.C. p.33)
It requires a great deal of
intelligence.
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159
No. Idea Units Key Words
19. Education should help, as grow up to perceive
the importance of bringing about a world in
which there is no conflict either within or
without. A world in which ambition, desire,
power and position are of no importance.
(M.C. p.39)
It should help to prevent
inner and outer conflict.
20. The children should be rightly educated, not
be smothered by tradition, cultural or family
groups, educated not to become mechanical
beings, moving towards a pre-determined
end. (M.C. p.84)
It avoids to become
mechanical beings and
pre-determined ends.
21. The right kind of education has the
responsibility that teaching is the noblest
profession. Teaching is an art with intellectual
attainment but infinite patience, love. It is the
right relationships in true, proper and careful
sense. (L.A. p. 21)
To understand all our
relationship is called
right kind of education.
22. Education is a way of discovering our true
relationship to things, to other human beings,
and to nature.( L.A. p. 34)
It is a way of discovering
our true relationship to
everything.
The table 4.3.1 clarifies J. Krishnamurti�s ideas about education
with the help of key words, �the right kind of education�. J. Krishnamurti
wishes to communicate central idea of educational functioning. �The right
kind of education� � the word covers the vast scope of human life. He
criticises the present education which is meant for fitting into this
structure of society. The key word �the right kind of education cultivates
the whole being� expresses the ideas that the students should be helped to
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160
cultivate his whole being, the totality of mind, the depth of mind ,heart
and understanding of beauty.
In the key word, �The right kind of education should accomplish
the important things in life�, J. Krishnamurti explains that the right kind
of education does not provide only bread and butter but it, along with
techniques, creates experiences which are useful and important in life. It
helps a man � to experience the integrated process of life� 69 The present
education gives so much importance to the getting of a degree, the getting
of a job, to financial security, that is the entire design of the thinking
about �education�. The important things for the life have no place in
education system. He states : � And meditation, the real enquiry into
whether there is God, the observing, experiencing of that immeasurable
state, is not part of our education at all.�70
J. Krishnamurti�s ideas are shown through the key word that �Right
education helps to find out the problem�. He explains that the right
education is not to help the students to gather information from teacher
and finally, to find careers but it helps them to understand the problems
and gives them a sharp mind which has no belief. Because for him,
education is not only learning from books, memorising some facts, but
also learning how to look, how to listen to what the books are saying,
whether they are saying something true or false which finally arises
intelligence in students.
In the key word, �Right education cannot be drawn into the stream
of society in any circumstances�, J.Krishnamurti explains that right
education doesn�t teach to fit into society or to fit into the stream of social
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161
and economical activity. He gives the reason for it : �Because that stream
which we call living, is very corrupt, is immoral, is violent, is greedy.
That stream is our culture.� 71 He strongly believes that the world does not
want the students to think, it doesn�t want them to be free to find out
because then students would be dangerous citizens, they would not fit
into the established pattern because �A free human being can never feel
that he belongs to any particular country, class, or type of thinking.�72
J. Krishnamurti, in the key word �Right education helps to find out
what one really wants to do�, says that right education helps students to
find out what they are interested in, what they love to do and what makes
them able to put their heart and mind. He says that : �when you love to do
a thing, time does not exist. When you love to plant trees, you water
them, look after them, protect them; when you know what you really love
to do, you will see the days are too short�73
The key word , �right kind of education brings a new mind�
explains the idea of right education of J. Krishnamurti. He believes that a
school is a miniature of what is taking place in the world. It is the
destructive chaos, misery and suffering. He provides the solution for all
these, that is the creation of a new mind which will look at all problems
and find a solution and not create new problems. So, he recommends the
education system which brings a new mind.
In the key word , �the right kind of education is helpful for
creativeness�, J. Krishnamurti suggests that the right education should
help the individual to face the problems of life and encourage the
individual for creativeness. J. Krishnamurti believes that the state of
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162
creativeness cannot exist where there is a problem as a problem creates
conflict in the mind of the individual. So right education, for making the
individual more creative, helps the individual to understand and
eliminates the problems not helps them to glorify the ways of escape.
In the key word, �The right kind of education helps to find out true
vocation�, J. Krishnamurti suggests that the right kind of education helps
the students to discover what he is most interested in and to choose the
career � vocation of his choice. He explains the reason also : �If he does
not find his true vocation, all his life will seem wasted; he will feel
frustrated doing something which he does not want to do. If he wants to
be an artist and instead becomes a clerk in some office, he will spend his
life grumbling and pining away.� 74 And to escape from oneself is wrong
occupation; it is corrupting, it breeds enmity, division, and so on. � Right
occupation comes through the right kind of education, and with the
understanding of oneself.� 75
According to J. Krishnamurti, the right kind of education must start
with the student and his questions. It shows that education should be child
oriented. Students should be welcomed to ask questions. He asks students
to consider it as a responsibility. He says : �It is the responsibility of the
students to demand, to ask, not just to say "I will sit down, teach me". It
means that you must be tremendously intelligent, sensitive, alive,
unprejudiced.� 76
J.Krishnamurti strongly believes that �The right kind of education
does not concern with any system or ideology�. It means that he is not
interested in shaping the child according to some idealistic pattern. He
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163
explains the reason : �When we train our children according to a system
of thought or a particular discipline, when we teach them to think within
departmental divisions, we prevent them from growing into integrated
men and women, and therefore they are incapable of thinking
intelligently, which is to meet life as a whole.� 77
In the key word, �The right kind of education encourages
thoughtfulness and consideration for others�, J. Krishnamurti points out
the important characteristic of the right education. He says that it should
encourage thoughtfulness and consideration for others which should free
from the fear of punishment and the hope of reward. It should also be free
from every form of compulsion. Because �There is no respect for another
when there is a reward for it, for the bribe or the punishment becomes far
more significant than the feeling of respect.�78
In the key word, �The right kind of education helps to be mature
and free�, J .Krishnamurti says that right kind of education doesn�t bind
the students with conditioning or bias but helps them to be mature and
free. It makes them free from any type of fear. He explains : � freedom is
possible where there is no fear. Fear prevents one from looking. It is like
a mind that lives in darkness and is searching for light. Freedom is that
movement of the mind and heart when there is no fear of any kind.� 79 So,
education should help an individual to be free to inquire, to go deeply,
profoundly into yourself. �That is, to uncondition yourself completely.� 80
J. Krishnamurti points out very important characteristic of
education through the key word, �The right kind of education helps to be
watchful to the influences�. He explains the reason that : �The young are
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164
so easily persuaded by the priest or the politician, by the rich or the poor,
to think in a particular way�. 81 and finally, fall into any cunning trap of
greed, whether their own or that of another. J.Krishnamurti believes that
education should help to be watchful of these influences so that they do
not repeat slogans like parrots.
J. Krishnamurti believes that the right kind of education helps to
understand the total process of oneself. It should be helpful to the
individual to understand the total process, the integration of mind and
heart and inward transformation. He states the importance of it as
�Education is at present concerned with outward efficiency, and it utterly
disregards, or deliberately perverts, the inward nature of man; it develops
only one part of him and leaves the rest to drag along as best it can. Our
inner confusion, antagonism and fear ever overcome the outer structure of
society, however nobly conceived and cunningly built.� 82 Without
understanding the inner, however much one may change the outer with
new laws, new structures of society, new economic, social conditions,
one doesn�t solve the problem of the human being.
In the key word, �Education is the understanding of oneself�,
J.Krishnamurti focuses light on the very important aspect of education.
He says what we call now education is a matter of accumulating
information and knowledge from books, which anyone can do who can
read. Such education offers a subtle form of escape from ourselves. He
explains : �The ignorant man is not the unlearned, but he who does not
know himself, and the learned man is stupid when he relies on books, on
knowledge and on authority to give him understanding. Understanding
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165
comes only through self knowledge, which is awareness of one's total
psychological process�83
In the key word, �The right kind of education is concerned with
individual freedom and brings true co-operation with the whole�,
J.Krishnamurti says that the freedom is of much more importance. �If
you are not really free, you can never blossom, you can never be good,
there can be no beauty. If the bird is not free, it cannot fly. If the seed is
not free to blossom, to push out of the earth, it cannot live. Everything
must have freedom.�84 He explains : �Freedom of mind comes into being
when there is no fear, when the mind has no desire to show off and is not
intriguing for position or prestige. Then it has no sense of imitation. And
it is important to have such a mind - a mind really free of tradition, which
is the habit-forming mechanism of the mind.�85 Real freedom leads to co-
operation with many and with whole. And �It is only in individual
freedom that love and goodness can flower; and the right kind of
education alone can offer this freedom.�86
The key word, �The right kind of education refuses any bondage,
rule and regulations of the government�, expresses J. Krishnamurti�s
firmed opinion about role of government or any authority in education.
According to J. Krishnamurti, rules and regulations of any government or
any authority is not allowed in the right kind of education as it breeds fear
and in fear one cannot get real education.
According to J. Krishnamurti, education should help to understand
the whole of life and not just prepare students to get a job and carry on in
the usual way with their social life. But education is there to solve inner
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166
and outer conflicts which requires a great deal of intelligence and insight
so it should not be based on any formula � new or old that based on
convention or pre-conceived ideas as intelligence is not something that
�you can acquire, like learning; it arises with great revolt, that is, when
there is no fear- which means really, when there is a sense of love. For
when there is no fear, there is love.� 87
The key word , �Education should help to prevent inner and outer
conflict, within or without�, expresses J.Krishnamurti�s idea about a
world which is free from the drive of ambition, desire , power and
position. He criticises the modern education : �The modern educational
system is a failure, as it has produced two devastating wars and appalling
misery. Learning to read and write and acquiring various techniques,
which is the cultivation of memory, is obviously not enough, for it has
produced unspeakable sorrow.� 88 He shows the destructiveness of these
things : �Most of us want power in one form or another. We see that
through wealth and power we shall be able to travel, associate with
important people and become famous; or we dream of bringing about a
perfect society. We think we shall achieve that which is good through
power; but the very pursuit of power - power for ourselves, power for our
country, power for an ideology - is evil, destructive, because it inevitably
creates opposing powers, and so there is always conflict.�89 Conflict is
the contradiction within oneself : the fragmentation of the whole structure
of our being, of our mind and heart, broken up, divided. �And where
there is division in any form there must be violence.� 90
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The key word, �The right kind of education avoids to become
mechanical beings and pre-determined ends�, expresses that right
education is not pre-determined or not bind with any race or culture. In
the key word, �To understand all our relationship is called right kind of
education�, J. Krishnamurti talks about teaching as a noble profession. He
explains : �The right kind of education has the responsibility that teaching
is the noblest profession. Teaching is an art with intellectual attainment
but infinite patience, love. It is the right relationships in true, proper and
careful sense.�91
J.Krishnamurti, in the key word -Education is a way of discovering
our true relationship to everything� , expresses that right education helps
the individual to discover his true relationship with everything. For that a
mind which is �free to think , free to be creative , free to love� 92 is
required.
From the above discussion, concept of education given by J.
Krishnamurti can be summed up as under ;
Right kind of education...
cultivates the whole being
accomplishes the important things in life
helps to find out the problem
cannot be drawn into the stream of society in any circumstances
helps to find out what one really wants to do
brings the total development of man
is helpful for creativeness
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168
starts with students and their questions for creative pleasure
does not concern with any system or ideology
encourages thoughtfulness and consideration,
helps to be mature
helps to be watchful to the influences
helps to understand the total process of oneself
is the understanding of oneself
is concerned with individual freedom and brings true co-operation
with the whole
refuses any bondage, rule and regulations of the government
requires a great deal of intelligence, insight
helps to prevent inner and outer conflict, within or without
means to awaken intelligence and significance of life as a whole.
helps to understand all our relationship
E
D
U
C
A
T
I
O
Cultivates the whole being
Accomplishes the important things in life.
Brings the total development of man.
Starts with students and their questions
Requires a great deal of intelligence
Refuses any bondage rules or regulations of government.
Cannot be drawn into the stream of Society.
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169
(Figure No. 4.3.1 Concept of Education)
4.3.2 Basic Principles Concerning to Education
Present education has become a funneling of many subjects into
our brain, conditioning us to conform. Millions and millions throughout
the world are being educated and are finding no jobs. Such education
offers a subtle form of escape from ourselves and it inevitably creates
increasing misery, conflict and confusion result from our own wrong
relationship with people, things and ideas.
According to J. Krishnamurti, there are five basic principles
concerning to education. Directly J. Krishnamurti has not mentioned
them as principles but it was the researcher�s humble try to arrange his
educational ideas on elaborated , vast level. Through the study, it can be
concluded as (1) Learning to unlearn, (2) Competition and co-operation,
To understand
all our relationship
To prevent inner and
outer conthic
To be watchful to
the inluences
To be mature
To find out the
problem
To be Creative
To understand
oneself
Education helps
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170
(3) Fearlessness, (4) Get disturbed and disturb others, (5) Inward
flowering.
J. Krishnamurti has suggested 14 key words to explain his ideas on
education along with basic principles, they were as such : (1) Education is
of prime significance in the creation of a new culture, (2) The prevailing
condition of education offers a subtle form of escape from the self from
the life (3) The first principle of learning � learning to Unlearn, (4)
Competitive spirit is accepted as a means for progress in the realm of
education, (5) Competition is absurd, (6) Right kind of education avoids
comparison and competition, (7) Right kind of education teaches
fearlessness, (8) Without fear one learns more, (9) Discontentment is to
be understood in a very different sense. Get disturbed and disturb others,
(10) Discontentment � burning desire for freedom, new understanding of
the way of life, (11) One should ask oneself for Inward flowering, (12)
Flowering means growing deeply, inwardly, (13) The beauty ,
watchfulness and constant inquiring mind makes one happy, (14) Right
education makes one blossomed in all aspects.
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171
Table 4.3.2 Basic Principles Concerning to Education
No. Idea Units Key Words
1. Education is of prime significance in the
communication of that which is central to the
transformation of the human mind and the
creation of a new culture. (O.E. p.112)
Education is of prime
significance in the
creation of a new culture.
2. The prevailing condition is a matter of
accumulating information and condition from
books- learning method or languages just like
parrot repetition which offers a subtle form of
escape from the self from the life.
(M.C. p. 210)
The prevailing condition
of education offers a
subtle form of escape
from the self from the
life.
3. You can only learn when you do not know.
(O.E. p.29)
The principle of learning
� learning to Unlearn
4. In the realm of education the competitive
spirit prevails and accepted as a means for
progress. (L.S. Vol. 1 p.78)
Competitive spirit is accepted as a means for progress in the realm of education.
5. We compete, worship, success because if we
do not compete, we would stagnate. There is
merely a speculative response. Not actual
fact- absurdity. (O.E p.104)
There should be no
competition in education.
6. Present education is only a process of adding
information. Right kind of education never
cultivate among students the competition. It
frees the individual from the dependency to
compare and compete. (L.A. p.74)
Right kind of education
avoids comparison and
competition.
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172
No. Idea Units Key Words
7. To be without fear is the beginning of
wisdom and only the kind of education can
bring about the freedom from fear in which
alone there is deep and creative intelligence.
(O.E. p. 54)
Right kind of education
teaches fearlessness.
8. You learn most when you have no fear, when
you are not threatened by authority, when you
are not competing with any one, your mind
becomes extra-ordinarily alive. (O.E. p. 55)
Without fear one learns
more
9. Discontent is to be understood in a very
different sense. The very understanding had
deep significance in life and therefore in
education. Most of us are afraid of discontent,
as it brings about what appears to be disorder.
(E.S.L. p.63)
Discontentment is to be
understood in a very
different sense. Get
disturbed and disturb
others.
10. Discontent is the means to freedom which is
the true beginning of learning. It is the
burning desire to inquire and not the easy
imitation of the multitude that will bring
about a new understanding of the way of life.
(E.S.L. p.64)
Discontentment �
burning desire for
freedom, new
understanding of the way
of life.
11. Everything in the vast Universe, is ever
changing, ever growing and flowering. So it
would be interesting- flowering and doing
inwardly. (L.A. p.19)
One should ask oneself
for Inward flowering.
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173
No. Idea Units Key Words
12. The word �Flowering� means nothing hinders
us, nothing blocks or prevents us from
actually growing deeply, inwardly. Most of
us hardly even flower, grow , blossom.
(L.S. Vol. 2 p. 69)
Flowering means
growing deeply,
inwardly.
13. That is an education which nobody can give
you but yourself. The beauty, its watchfulness
and constant inquiring mind, makes happy.
(M.C. p.68)
The beauty ,
watchfulness and
constant inquiring mind
makes one�s happy.
14. Once you get the feeling that everything in
you must blossom. Everything must flower in
you. Everything is blossoming in you.
Nothing is denied, nothing is suppressed,
nothing is controlled, it is tremendous
education. (O.E. p. 155)
Right education makes
one blossomed in all
aspects.
In the table 4.3.2 �Educational Thinking along with Basic
Principles�, J. Krishnamurti explains educational thinking and its
principles. The key word, �Education is of prime significance in the
creation of a new culture�, J. Krishnamurti shows the importance of
education. He believes that to change this world, Education is the only
hope as it is the communication of the central transformation of the
human mind and the creation of a new world. Education has the creative
force which shows the right path to the society and brings new culture.
The prevailing condition of education is reflected in the key-word,
�The prevailing condition of education offers a subtle form of escape
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174
from the self from the life�. The prevailing condition of education is not
only a matter of accumulating information and knowledge from books. It
is only an escapism from ourselves which takes the individual far away
from his trueself.
The key word, �learning to unlearn� � the idea itself seemed
controversial and paradoxical. He believes that to enter something new,
the old ,preconceived, authoritarian or conceptual should be unlearned
and then learning is possible. What is true should be entered and old,
outdated should be unlearned- wiped off.
The key word �Competitive spirit is accepted as a means for
progress in the realm of education�, J. Krishnamurti criticizes the present
education system whose entire aim is to make the students competitive.
He explains the whole thing : � The whole of civilization, not only in
India but in the rest of the world, is geared to competition, to success, to
achievement. The ambitious man seems to be the respected entity - the
ambitious man, the aggressive man who wants to succeed, to intrigue, to
pull strings and so get to the top of the heap. There is everlasting
competition not only in the class room of a school but also in daily life, in
the attitude of the clerk who feels he must become the manager and the
manager the director and the director the board president and so on.�93 J.
Krishnamurti believes that where there is competition and not co-
operation, true learning and right kind of education is not possible.
In the key word, �There should be no competition in education�, J.
Krishnamurti expresses his views about competitions in education. He is
against competition. He states the reason why there is competition in
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175
present education : �As long as success is our goal we cannot be rid of
fear, for the desire to succeed inevitably breeds the fear of failure. That is
why the young should not be taught to worship success. Most people seek
success in one form or another, whether on the tennis court, in the
business world, or in politics. We all want to be on top, and this desire
creates constant conflict within ourselves and with our neighbours; it
leads to competition, envy, animosity and finally to war.� 94 He says that
�In this process of competition, you conform, and gradually you destroy
the subtlety, the freshness, the youth of the brain�.95
In the key word, �Right kind of education avoids comparison and
competition�, J. Krishnamurti throws light on the another destructive
element of the present education; comparison. He believes that right
education should be free from comparison and competition as �Any spirit
of comparison prevents this full flowering of the individual, whether he is
to be a scientist or a gardener. The fullest capacity of the gardener is the
same as the fullest capacity of the scientist when there is no comparison;
but when comparison comes in, then there is the disparagement and the
envious reactions which create conflict between man and man.� 96 He is
in the opinion that right education frees the individual from the
dependency to compare and compete.
J. Krishnamurti explains one of the important elements of right
education through the key word, �Right kind of education teaches
fearlessness�. He explains the root cause of fear : �Fear is essentially
involved in competition. Whether it is competition in a class or
competition in life. To be afraid of being nobody, of not arriving, of not
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176
succeeding, is at the root of competition. But when there is fear, you
cease to learn. And so it seems to me that it is the function of education to
eliminate fear, to see that you do not become mechanical and at the same
time to give you knowledge. To learn without becoming mechanical,
which means to learn without fear, is a complex issue. It involves the
elimination of all competition.�97 Fearlessness brings independence
without ruthlessness, without contempt for another, and this is the most
essential factor in life.
In the key word, �Without fear one learns more�, J. Krishnamurti
explains that learning only comes into being when there is no fear and
when there is no authority. He throws light on the reason for that : �A
mind that carries fear within itself, day after day, month after month, is a
mechanical mind. And you see machines cannot solve human problems.
You cannot have an innocent fresh young mind if you are ridden with
fear, if from childhood until you die, you are trained in fear. That is why a
good education, a true education eliminates fear�. 98
Through the key word, �Discontentment is to be understood in a
very different sense� , J. Krishnamurti reflects the idea of discontentment.
�Discontent is to be understood in a very different sense. The very
understanding had deep significance in life and therefore in education.
Most of us are afraid of discontent, as it brings about what appears to be
disorder.� 99 He explains : �Discontent may bring what appears to be
disorder; but if it leads, as it should, to selfknowledge and self-
abnegation, then it will create a new social order and enduring peace.
With self-abnegation comes immeasurable joy.�100 The key word,
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177
�Discontentment � burning desire for freedom, new understanding of the
way of life� explains J. Krishnamurti�s ideas concerning
�discontentment�. Discontent is the means to freedom. �True beginning of
learning is based on that discontent. It is the burning desire to inquire and
not easy imitation of the multitude, which brings new understanding of
the way of life.�101 He believes that �we have to encourage the spirit of
inquiry and discontent which is already in him, thereby helping him to
discover for himself what is true and what is false.� 102
In the key word, �Inward flowering�, J. Krishnamurti gives quite a
new idea. As in the vast universe everything is ever changing, ever
growing and flowering. So it would be interesting to ask ourselves the
question of whether, here in the community each one of us are flowering
and doing inwardly. �The flowering is really very important, otherwise
the education becomes merely a mechanical process orientated to a
career, to some kind of profession. Career and profession, as society now
exists, is inevitable, but if we lay all our emphasis on that then the
freedom to flower will gradually wither. On the contrary, with the
flowering of the teacher as well as the student, career and profession will
take their right place.� 103 The key word �Flowering means growing
deeply, inwardly�, expresses J. Krishnamurti�s ideas regarding
�Flowering�. �The word �Flowering� means nothing hinders us, nothing
blocks or prevents us from actually growing deeply, inwardly.� 104 The
flowering in education, he explains, is � the total unfoldment and
cultivation of our minds, our hearts and our physical well-being. That is,
to live in complete harmony in which there is no opposition or
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178
contradiction between them. The flowering of the mind can take place
only when there is clear perception, objective, non-personal, unburdened
by any kind of imposition upon it.� 105 so that action is not self-centred; it
is learning throughout life to break down the walls which the mind builds
in order to be secure, and from which arises fear with all its complexities.
In the opinion of J. Krishnamurti �the education of life teaches
beauty, allots happiness�. The key word suggests overall view of
education. He thinks about such education �which nobody can give us,
but we ourselves can grasp. The beauty, its watchfulness and constant
inquiring mind, makes us happy.�106
In the key word , �Right education makes one blossomed in all
aspects�, he talks about the real education. He explains it : � Once you
get the feeling that everything in you must blossom, which is a very
dangerous state, if you understand this thing, that everything must flower
in you, which is a marvellous thing, in that there is real freedom. And, as
each thing flowers, there is neither observer nor the observed; therefore
there is no contradiction. So all the things blossom in you and die.�107
Present education makes an individual an intelligent man but it doesn�t
focus on the other aspects of his personality. Here, J.Krishnamurti differs
and he expects that education should not prepare an individual to live
merely as an intellectual being but as a complete human being, having a
good body and a good mind, enjoying nature, seeing the totality, misery,
love, sorrow, beauty of the world.
Through the study, the basic principles of education according to J.
Krishnamurti can be concluded as...
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179
Learning to unlearn,
Competition and co-operation,
Fearlessness,
Get disturbed and disturb others,
Inward flowering.
(Figure No. 4.3.2 Basic Principles of Education)
4.3.3 Curriculum
J. Krishnamurti has not prescribed any specific subjects or any
selected course in a set, fixed pattern as a means of education. As he
himself expresses that he does not want to be bound by any �isms� or any
specific belief about set pattern for the study or fixed course or syllabus
for education. So, the researcher could not find out any direct idea units
based on J. Krishnamurti�s educational ideas concerning to curriculum.
Basic Principles of Education
Get disturbed
and disturb others
Inward Flowering
Fearlessness No
competition and co-
operation
Learning to unlearn
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180
Three idea units which seemed to be relevant were : (1) Teaching of
different subjects is not enough but student�s initiative should be
awakened, (2) Students should be educated to live life, (3) With learning
academic subjects, one should educate oneself.
Table 4.3.3 Curriculum
No. Idea Units Key words
1. If the teachers teach you merely mathematics
and geography, history and science, that is
obviously not enough. The important thing
for you is to be alert, to question, to find out,
so that your own initiative may be
awakened.(L A p. 31)
Teaching of different
subjects is not enough
but student�s initiative
should be awakened.
2. Yes, to prepare for a right means of
livelihood is essential; but that�s not all of
life. There is also sex, ambition, envy,
patriotism, violence, war, love, death, God,
man�s relationship to man, which is society-
and so many other things. Are you being
educated to meet this vast affair called life?
(Cl III, chp 21)
Students should be
educated to live life
3. Education is not only learning about
academic subjects but to educate oneself.
(L S Vol 2 , p. 4)
With learning academic
subjects, one should
educate oneself
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181
The above table 4.3.3 discusses the ideas of J. Krishnamurti�s
about the curriculum. He is the bitter critic of present day educational
system, method, curriculum and testing level (evaluation) so he expresses
ideas through right kind of education. He is the man who speaks complete
truth in real critical words. So, he has not mentioned or forced for any
specific, special subjects for the curriculum. In the key word, �Teaching
of different subjects is not enough but student�s initiative should be
awakened�, he suggests that the different subjects are necessary but they
are not enough.
In the key word, �Students should be educated to live life�, J.
Krishnamurti�s philosophy regarding education is revealed as he wishes
that along with the teaching of other subjects, students should be taught
how to live, though he doesn�t mention it directly. He is of the opinion
that education should be concerned with totality of life. He believes that
education is the means to create new values �peace, happiness and non-
violence. He doesn�t lay stress on head (intelligent) only but he feels that
heart(emotional level) in the life should also be emphasised.
J. Krishnamurti is of the opinion that a child should be the lover of
the nature and its elements. It should be acquainted with the nature. In the
key word, �With learning academic subjects, one should educate oneself�,
he explains that learning of academic subjects is important but the more
important thing, for him, is to educate oneself. He is not against
technological or technical education, but they should not over-power
human beings.
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182
From the above discussion, the ideas of J. Krishnamurti regarding
curriculum can be summarised as under:
Curriculum ...
should not be fixed but flexible
should include the matter which teaches how to live life
(Figure No. 4.3.3 Curriculum)
4.3.4 The Aims of Education
Education forms a central core of Krishnamurti�s world view. In
fact, Krishnamurti spent his entire life talking about education as being
the agent not only of inner renewal but also of social change. Education is
therefore the foundation on which the good society will build itself. The
inner world is the source and continuation of the disorder , and for J.
Krishnamurti, education should be concerned with changing the source
which is the individual, since it is human beings who create society, not
some gods in heaven. So, he has given the aims- purposes of right kind of
education .
Curriculum
Art of living as a subject
Flexible Not fixed
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183
J. Krishnamurti suggests six purposes as aims of education. The six
key words are as such : (1) The purpose of education is to create
integrated men and women for peace, (2) The purpose of education is to
cultivate right relationship, (3) The purpose of education is to grow up the
whole mind, heart and body, (4) The purpose of education is to create
complete human being (5) The purpose of education is to know how
one�s mind works, (6) The purpose of education is to create new mind,
new society.
Table 4.3.4 The Aims of Education
No. Idea Units Key Words
1. The purpose of education is not to produce
mere scholars, technicians and job hunters but
integrated men and women, who are free of
fear, for only between such human beings can
there be enduring peace. (E.S.L. p.15)
To create integrated
men and women for
peace.
2. The purpose of education is to cultivate right
relationship not only between individuals but
also between the individual and society.
(E.S.L. p.34)
To cultivate right
relationship.
3. The true purpose of education is to help you to
find out so that as you grow up, you can begin
to give your whole mind, heart and body to that
which you really love to do. (M.C. p.4)
To find out what they
love to do.
4. The purpose of education is to create this new
mind, which is explosive and does not conform
to a pattern which society has set. (O.E. p.26)
To create new mind,
new society.
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184
No. Idea Units Key Words
5. To know how one�s mind works is a basic
purpose of education. If you don�t know how
your mind reacts; if your mind is not aware of
its own activities, you will never find out what
society is. (M.C. p. 65)
To know how one�s
mind works.
6. And the purpose of education, surely, is not
just to give you a few letters of the alphabet
after your name, but to awaken in you this
spirit of thoughtfulness so that you are
sensitive, alert, watchful, kind. (M.C p. 194)
To awaken the
thoughtfulness.
The table No. 4.3.4 clarifies J. Krishnamurti�s ideas about the aims
of education. In the key word, �The purpose of education is to create
integrated men and women for peace�, J. Krishnamurti expresses his
views about the aim of education. He criticizes the present education
system : �Unfortunately, the present system of education is making us
subservient, mechanical and deeply thoughtless; though it awakens us
intellectually, inwardly it leaves us incomplete, stultified and
uncreative.�108 He says : �The purpose of education is not to produce
mere scholars, technicians and job hunters but integrated men and
women, who are free of fear, for only between such human beings can
there be enduring peace� 109 For that education has to develop an
integrated understanding of life without which �the individual and
collective problems will only deepen and extend.�110 He believes that it
should be clear as to whether the individual exists for society or whether
society exists for the individual. � If society needs and uses the individual
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185
for its own purposes, then it is not concerned with the cultivation of an
integrated human being; what it wants is an efficient machine, a
conforming and respectable citizen, and this requires only a very
superficial integration. As long as the individual obeys and is willing to
be thoroughly conditioned, society will find him useful and will spend
time and money on him. But if society exists for the individual, then it
must help in freeing him from its own conditioning influence. It must
educate him to be an integrated human being.� 111
J. Krishnamurti believes that to live is to be related. J.
Krishnamurti focuses on the very important issue of today�s world �The
real issue is to find out how to live in a world that is so compulsively
authoritarian, so brutal and tyrannical, not only in the immediate
relationships but in social relationships, how to live in such a world with
the extraordinary capacity to meet its demands and also to be free.�112 In
the key word , �The purpose of education is to cultivate right
relationship�, he suggests the solution for this. He explains this in detail :
� Religious education in the true sense is to encourage the child to
understand his own relationship to people, to things and to nature. There
is no existence without relationship; and without self-knowledge, all
relationship, with the one and with the many, brings conflict and
sorrow.�113
In the key word , �The purpose of education is to find out what they
love to do�, J. Krishnamurti throws light on the role of education in one�s
life. He believes that education should help the individual to find out
what he really loves to do so that from the beginning to the end of his life,
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186
he is working at something which he feels is worthwhile. But he also
explains that it�s not easy : �To find out what you love to do demands a
great deal of intelligence; because, if you are afraid of not being able to
earn a livelihood, or of not fitting into this rotten society, then you will
never find. But, if you are not frightened, if you refuse to be pushed into
the groove of tradition by your parents, by your teachers, by the
superficial demands of society, then there is a possibility of discovering
what it is you really love to do. So, to discover, there must be no fear of
not surviving.� 114
The key word , �The purpose of education is to create new mind,
new society� suggested that education should create new mind which is
uncontaminated by the past. According to J.Krishnamurti, a new mind is
only possible when the religious spirit and the scientific attitude form part
of the same movement of consciousness - a state where the scientific
attitude and the religious spirit are not two parallel processes or capacities
of the mind. They do not exist in watertight compartments as two
separate movements that have to be fused but are a new movement
inherent in intelligence and in the creative mind.
In the key word, �The purpose of education is to know how one�s
mind works�, J. Krishnamurti focuses on the very basic aim of education ;
help the individual to know his own mind. He gives the reason : �To
know how one's mind works is a basic purpose of education. If you don't
know how your mind reacts, if your mind is not aware of its own
activities, you will never find out what society is. You may read books on
sociology, study social sciences, but if you don't know how your own
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187
mind works you cannot actually understand what society is, because your
mind is part of society; it is society. Your reactions, your beliefs, your
going to the temple, the clothes you wear, the things you do and don't do
and what you think - society is made up of all this, it is the replica of what
is going on in your own mind.� 115
J. Krishnamurti believes that the purpose of education is to awaken
the thoughtfulness. He states that purpose of education is not to educate
the individual the words but to awaken the thoughtfulness in him so that
he becomes sensitive, watchful and alert.
Thus, the purposes of education were shown with special treatment
by J. Krishnamurti. From the above discussion, it can be summed up as
below.
The purpose of education is ..
to create integrated men and women for peace
to cultivate right relationship
to grow up the whole mind, heart and body
to create complete human being
to know how one�s mind works
to create new mind, new society
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188
(Figure No. 4.3.4 Aims of Education)
4.3.5 The Functions of Education
J. Krishnamurti was not an educator in the narrow or formal sense
of the term, as he had no formal qualifications to either propagate or
promote educational goals or establish educational institutions. His
concern for what he considered �right education� is clearly not an attempt
to provide temporary solutions to society�s problems or seek to correct
them through merely educating people to read or write. For him, the role
of �right education�, then, is to make the individual highly sensitive to
to grow up the whole
mind, heart and body
to create complete
human being
to know how one�s mind
works
to create new mind,
new society
to cultivate right
relationship
to create integrated men and women for
peace
Aims of
Education
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189
everything�not just to teach mathematics and geography because the
highest form of sensitivity is the highest form of intelligence. He has
suggested some functions of education in his books concerning to
education.
J.Krishnamurti has suggested 16 idea units and key words to
express his idea regarding the functions of education. They were (1) The
function of education is to help the individual to discover the
psychological hindrances (2) The function of education is to cultivate
new values, (3) The function of education is to bring a mind which goes
beyond , (4) The highest function of education is to prepare integrated
individual, new values, (5) The real function of education is to understand
the whole process of living in the new world, (6) The real function of
education is to understand the rotten society and to create new society,
new world, (7) Basic function of education is to help the one to find out
what really love to do, (8) The function of education is to understand
completely, fully and deeply to break the social pattern, (9) The main
function of education is to create specialised and trained mind but the
mind which can meet challenges, (10) The function of real education is to
awaken, employ the energy into discovery of reality, (11) The function of
education is not only to pass examination but to prepare for livelihood,
deep thinking, initiative and laughter, (12) The function of education is to
make creative human being who can think for himself , not a slavish
machine, (13) The function of education is to make students able to
investigate, to find out, to discover knowledge and techniques, (14) The
function of education is to create awareness for not imitating others, (15)
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190
The true function of education is to cultivate the intelligence and to solve
the problems of life, (16) The function of education is to help each one of
us to live freely and without fear.
Table 4.3.5 The Functions of Education
No. Idea Units Key Words
1 It is the function of education to help each
individual to discover all these
psychological hindrances, and not merely
impose upon him new patterns of conduct,
new modes of thought. (E.S.L p. 85)
To help the individual to
discover the
psychological
hindrances.
2 Another function of education is to create
new values. (E.S.L. p. 25)
To cultivate new values.
3 I think the function of education is to
bring about a mind that will not only act
in the immediate but go beyond.
( O.E. p. 83)
To bring a mind which
goes beyond.
4 The highest function of education is to
bring about an integrated individual who
is capable of dealing with life as a whole.
(E.S.L. p. 25)
To prepare integrated
individual.
5 The real function of education is not only
help you unconditional yourself, but also
to understand this whole process of living
from day-to-day so that you can grow in
freedom and create a new world.
(M.C.p.17)
To understand the whole
process of living in the
new world.
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191
No. Idea Units Key Words
6 The real function of education is not to
turn you out to be a clerk or a judge or a
prime minister, but to help you understand
the whole structure of the rotten society
and allow you to grow in freedom so that
you will break away and create new
society, new world. (M.C. p.11)
To understand the rotten
society and to create
new society, new world.
7 Basic function of education is to help you,
to find out what you really love to do, so
that you can give your whole mind and
heart to it as it creates human dignity that
sweeps away mediocrity. (M.C. p.41)
To help an individual to
find out what he/she
really loves to do.
8 The function of education is not to make
you fit into the social pattern on the
contrary, it is to help you to understand
completely, deeply, fully and thereby
break away from the social pattern.
(M.C. p.73)
To understand
completely, fully and
deeply to break the
social pattern.
9 A mind that is not specialised, not trained
only in technology that is not merely
seeking prosperity, but that can meet
challenges adequately, completely is the
function of education. (O.E. p. 100)
Function of education is
not to create specialised
and trained mind but the
mind which can meet
challenges.
10 The function of real education is to
awaken our energy and make it explode;
make it continuous, strong, passionate, yet
have spontaneous restraint and employ
itself in the discovery of reality.
(M.C. p.73)
To awaken, employ the
energy into discovery of
reality.
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192
No. Idea Units Key Words
11 The function of education is not merely to
prepare you to pass a few examinations,
but to help you to understand the whole
problem of living in which it includes
livelihood, laughter, initiative and think
deeply. (M.C. p.176)
To prepare for
livelihood, deep
thinking, initiative and
laughter.
12 It is the function of right education is to
help you to think for yourself, so that out
of your own thinking you feel immense
confidence. Then you are a creative
human being, not a slavish machine.
(M.C.p.127)
To make creative human
being who can think for
himself.
13 The function of education is to give the
student abundant knowledge in the
various fields of human endeavour and
free his mind from all traditions so that he
is able to investigate, to find out, to
discover knowledge and technique.
(M.C. p.123-24)
To make students able to
investigate knowledge
and techniques.
14 The function of education, then is to help
you from the childhood, not to imitate
anybody but to be yourself all the time
and this is almost difficult thing to do.
(M.C. p. 8)
To create awareness for
not imitating others.
15 The true function of education is to
cultivate in you the intelligence which
will try to find the answer to all these
problems. It is the capacity surely to think
To cultivate the
intelligence and to solve
the problems of life.
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193
No. Idea Units Key Words
freely so that you begin to discover for
yourself the real, true and not to be
intelligent. (M.C. p.2)
16 the function of education is to help each
one of us to live freely and without fear.
(M.C p.6)
To help each one of us
to live freely and
without fear.
The table No. 4.3.5 clarifies J. Krishnamurti�s ideas about the
functions of education. The key word, �The function of education is to
help the individual to discover the psychological hindrances� expresses
his ideas about the function of education. He believes that psychological
hindrances divide the individual , break up the individual internally as for
him , �the meaning of the word �individual� is �indivisible�: not to be
divided, incapable of division, separation.� 116 For him, right education is
concerned with the individual�s freedom. He says that �Freedom comes
with self-knowledge, when the mind goes above and beyond the
hindrances it has created for itself through craving its own security.� 117
In the key word, �The function of education is to cultivate new
values�, J.Krishnamurti throws light on the very important function of
education ; that is to create new values. He believes that life cannot be
made to conform to a system, it cannot be forced into a framework of the
tradition because a mind that has merely been trained in factual
knowledge is incapable of meeting life with its variety, its subtlety, its
depths and great heights. Therefore, education should not make the
students believe in the traditional values but it should awaken the
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194
intelligence of the student who can create the new values. He explains: �
Merely to implant existing values in the mind of the child, to make him
conform to ideals, is to condition him without awakening his
intelligence.� 118
The key word, �The function of education is to bring a mind which
goes beyond�, explains that the individual should not respond
immediately but he should first think from all possible perspectives to
understand the problem. He explains: � Everyone is thinking in terms of
doing something immediately. I think one has to take a long view of the
whole problem and I do not think a specialist can do this because
specialists always think in terms of action which is immediate. Though
immediate action is necessary, I think the function of education is to
bring about a mind that will not only act in the immediate but go
beyond.�119
J .Krishnamurti criticizes the present education system as it does
not help the individual to break through the conditioning and bring about
an integrated human being. As for him, as given in the key word , �The
highest function of education is to prepare integrated individual.�
Individual must be integrated if he is to come out of any crisis and
especially the present world crisis. He explains : �To be an integrated
human being is to understand the entire process of one's own
consciousness, both the hidden and the open. This is not possible if we
give undue emphasis to the intellect. We attach great importance to the
cultivation of the mind, but inwardly we are insufficient, poor and
confused. This living in the intellect is the way of disintegration; for
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195
ideas, like beliefs, can never bring people together except in conflicting
groups.� 120 Integrated life and action is education. Integration does not
come about through conformity to a pattern, either one�s own, or that of
another. �It comes into being through understanding the many influences
that impinge on the mind; through being aware of them without being
caught in them. The parents and society are conditioning the child by
suggestion, by subtle, unexpressed desires and compulsions, and by the
constant reiteration of certain dogmas and beliefs.� 121 To help the child to
be aware of all these influences, with their inward, psychological
significance, to help him understand the ways of authority and not be
caught in the net of society is the function of education.
J.Krishnamurti criticises the present education system as it is aimed
at making the individual conform. The person is educated to fit into
society, but � that is not education, it is merely a process which
conditions one to conform to a pattern.� 122 The key word, �The real
function of education is to understand the whole process of living in the
new world�, suggested that the real education doesn�t help the individual
to understand himself but also to make him understand the whole process
of living and helps him to grow in freedom to create a new world. In the
key word, �The real function of education is to understand the rotten
society and to create new society, new world�, he explains: � You are
educated to fit into society; but that is not education, it is merely a
process which conditions you to conform to a pattern. The real function
of education is not to turn you out to be a clerk, or a judge, or a prime
minister, but to help you understand the whole structure of this rotten
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196
society and allow you to grow in freedom, so that you will break away
and create a different society, a new world.�123
J. Krishnamurti, through the key word � �Basic function of
education is to help the one to find out what really love to do� expresses
his ideas about the basic function of education. For him : � Real life is
doing something which you love to do with your whole being so that
there is no inner contradiction, no war between what you are doing and
what you think you should do. Life is then a completely integrated
process in which there is tremendous joy.� 124 So, education should help
the individual to find out what he really loves to do which makes his life
happy. J.Krishnamurti believes that if education is successful to do so,
there won�t be any competitions or any ambition. He explains : �When
you are doing something with your whole being, not because you want to
get somewhere, or have more profit, or greater results, but simply because
you love to do it - in that there is no ambition, is there? In that there is no
competition; you are not struggling with anyone for first place.� 125
J. Krishnamurti�s ideas on the function of education are reflected
through the key word , �The function of education is to understand
completely, fully and deeply to break the social pattern.� He believes that
everyone is concerned with how to fit into society or how to reform it. He
is very disappointed with such attitude of the individual. He gives the
reason : �Such an attitude destroys whatever confidence, whatever
initiative you have. And you leave school and college like so many
automatons, highly efficient persons, but without any creative flame. That
is why it is so important to understand the society, the environment in
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197
which one lives, and, in that very process of understanding, break away
from it.�126
J. Krishnamurti believes that specialized and trained mind cant
meet the challenges , for that one needs an integrated mind. So he states
in the key word , �the main function of education is not to create
specialised and trained mind but the mind which can meet challenges�.
He explains : �Information, the knowledge of facts, though ever
increasing, is by its very nature limited. Wisdom is infinite, it includes
knowledge and the way of action; but we take hold of a branch and think
it is the whole tree. Through the knowledge of the part, we can never
realize the joy of the whole. Intellect can never lead to the whole, for it is
only a segment, a part.� 127
In the key word, �The function of real education is to awaken,
employ the energy into discovery of reality�, J. Krishnamurti desires to
say that function of education is to awaken energy and make it explode,
continuous, strong, passionate and yet have spontaneous restraint and
employ itself in the discovery of reality. �Then that energy becomes
immense, boundless, and it does not cause further misery but is in itself
creator of a new society.� 128 So the problem, especially in education, is
how to maintain whatever energy one has and give it more vitality, a
greater exploding force.
J. Krishnamurti is the bitter critic of present day education system,
manner, method, examination etc. He suggests completely different ideas
in the key word, �The function of education is not only to pass
examination but to prepare for livelihood, deep thinking, initiative and
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198
laughter�. He believes that: �Surely, life is not merely a job, an
occupation; life is something extraordinarily wide and profound, it is a
great mystery, a vast realm in which we function as human beings. If we
merely prepare ourselves to earn a livelihood, we shall miss the whole
point of life; and to understand life is much more important than merely
to prepare for examinations and become very proficient in mathematics,
physics, or what you will.� 129 An individual gives about twenty or thirty
years to acquiring knowledge of physics, linguistics, biology, sociology,
philosophy, psychology and so on. He criticises : � You give years and
years to it, and you don�t give one day or even one hour to find out for
yourself what you are and why you are living like this.� 130
For J. Krishnamurti, one of the functions of education is to make
creative human being who can think for himself. He criticizes the present
education as it teaches students what to think not how to think because if
the students know how to think, then they can think for themselves. He
explains : � to know how to think requires a great deal of penetration,
understanding, but to know what to think is comparatively easy.�131 So,
he expects education to create such human beings who are creative and
are able to think of themselves.
J. Krishnamurti expresses the idea about the function of education
with the help of the key word , �The function of education is to make
students able to investigate, to find out, to discover knowledge and
techniques�. He desires to make the mind free from tradition or
convention. He believes that : �knowledge is a hindrance when it has
become a tradition which shapes or conditions the mind to a particular
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199
pattern, because then it not only divides people and creates enmity
between them, but it also prevents the deep discovery of what is truth,
what is life, what is God. To discover what is God, the mind must be free
of all tradition, of all accumulation, of all knowledge which it uses as a
psychological safeguard.�132
In the key word, �The function of education is to create awareness
for not imitating others�, J. Krishnamurti criticizes the present education
as it only encourages the individual to become something or other but not
to become �yourself�. He explains it in detail : �Your `self' is a very
complex thing; it is not merely the entity that goes to school, that
quarrels, that plays games, that is afraid, but it is also something hidden,
not obvious. It is made up, not only of all the thoughts that you think, but
also of all the things that have been put into your mind by other people,
by books, by the newspapers, by your leaders; and it is possible to
understand all that only when you don't want to be somebody, when you
don't imitate, when you don't follow - which means, really, when you are
in revolt against the whole tradition of trying to become something. That
is the only true revolution, leading to extraordinary freedom. To cultivate
this freedom is the real function of education.�133 Mere imitating others
doesn�t create intelligence. �To be rightly educated, you have to
understand yourself; you have to keep on learning about yourself. When
you stop learning, life becomes ugly and sorrowful.�134 And freedom also
lies, not in trying to become something different, but in understanding
what one is from moment to moment.
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200
J. Krishnamurti believes that the true function of education is to
cultivate the intelligence and to solve the problems of life. For him,
education has no meaning unless it helps the individual to understand the
vast expanse of life with all its subtleties, with its extraordinary beauty,
its sorrows and joys. Intelligence comes into being only when �you begin
to understand your whole environment, the social, religious, parental and
traditional influences that are continually closing in on you.� 135 And
through the process of education, an individual should cultivate this type
of intelligence.
In the key word, �The function of education is to help each one of
us to live freely and without fear.�, J. Krishnamurti expresses that it is the
function of education to eradicate the fear, inwardly as well as outwardly,
because fear destroys human thought. He explains that: � Most of us, as
we grow older, become frightened; we are afraid of living, afraid of
losing a job, afraid of tradition, afraid of what the neighbours, or what the
wife or husband would say, afraid of death. Most of us have fear in one
form or another; and where there is fear there is no intelligence.�136 J.
Krishnamurti concentrates on the so-called negative emotions, such as
fear, in portraying children, it is because he considers fear as an
'hindrance' to freedom, and consequently to goodness. Fear, for instance,
is an emotion that is all pervasive. It penetrates both the conscious and the
unconscious mind of students. It dulls their minds and hearts. It is at the
root of conformity and competition, both of which schools nourish. Fear,
J. Krishnamurti insists, cannot be eliminated through discipline. It can,
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201
however, dissolve when the mind is still, when it is aware 'of its [fear's]
darkening influence.
From the above discussion, according to J. Krishnamurti , the
functions of education can be concluded as under:
The function of education is...
to help the individual to discover the psychological hindrances
to cultivate new values
to bring a mind which goes beyond
to prepare integrated individual, new values
to understand the whole process of living in the new world
to understand the rotten society and to create new society
to help the one to find out what really love to do
to understand completely, fully and deeply to break the social
pattern
to create specialised and trained mind but the mind which can meet
challenges
to awaken, employ the energy into discovery of reality
to prepare for livelihood, deep thinking, initiative and laughter
to make creative human being who can think for himself , not a
slavish machine,
to make students able to investigate, to find out, to discover
knowledge and techniques
to create awareness for not imitating others
to cultivate the intelligence and to solve the problems of life
to help each one of us to live freely and without fear
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(Figure No. 4.3.5 Functions of Education)
Functions of Education
To create specialized and trained mind
To help the individual to discover the psychology hindrances
To awaken and employ the energy into discovery of reality
To cultivate new values
To prepare for livelihood To bring a mind which goes beyond
To make creative human being who can think for himself
To prepare integrated individual
To make students to investigate and to discover
To understand the whole process of living in the new world
To create awareness for not imitating others
To create new society
To cultivate intelligence and to solve the problem of life
To help one to find out what really love to do
To help one to live freely and without fear
To understand completely to break the social pattern
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4.3.6 School- its concept and characteristics
Most of the eminent thinkers have thrown the light on the
importance of school in one�s life. The objectives, functions, the form and
nature of the schools are introduced by them from time to time. Most of
them seem to agree on the point that the school helps in the process of
education i.e. all round development, drawing out the best, to enhance the
personality along with intelligence and wisdom etc.
J. Krishnamurti�s approach belongs to no system. For him, system
is a trade mark of conformity. System may be educational or political, is
not changed mysteriously. It is transformed when there is a fundamental
change in the person. The individual is of utmost important, not the
system. As long as the individual does not understand the total process
himself, no system can bring order and peace in the world.
J.Krishnamurti�s thinking on schools is totally different. He does
not consider the school as organizations for the indoctrination of children,
but rather as places where students and teachers can flower, and where a
future generation can be prepared because schools are meant for that. He
emphasizes on the psychological development of individuals which is as
important as acquiring academic knowledge and skills. The main function
of school is to help the child to discover and to see the real hindrances in
the development of the child. The following 9 idea units and key words
are suggested by J.Krishnamurti regarding �school�. They are : (1) A
school which is successful in the worldly sense is more often a failure as
an educational centre, (2) A school is a sacred place as a place for
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learning, (3) The individual should be important not the school, (4) A
school is the place where one can find himself and do what he likes, (5) A
school cultivates mind to meet the challenges of life, (6) The purpose,
aim and drive of the school is to make complete human being, (7) A
school is a place where the art of learning-living is being taught, (8)
Schools must be the centre of learning � the depth of relationship and
sacredness, (9) A school is a place of learning in real sense not mere
accumulation knowledge,(10) Schools should have limited number of
students, (11) The function of a school is to help the student to awaken
his intelligence to learn the importance of right relationship.
Table 4.3.6 School- its concept and characteristics
No. Idea Units Key Words
1. A school which is successful in the worldly
sense more often than not a failure as an
educational centre. (E.S.L. p.86)
A school which is
successful in the
worldly sense is more
often a failure as an
educational centre.
2. A school is the place of learning and it is
sacred. The temples, the churches and the
mosques are not sacred as they have stopped
learning. A school must be entirely devoted to
learning. (L.S. Vol. 2 p.11)
A sacred place as a
place for learning.
3. As long as institution is the most important
consideration the child is not. (E.S.L. p.88)
The individual should be important not the school.
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No. Idea Units Key Words
4. A school should be a place where you are
helped to find yourself through discussion,
listening, silence, right through your life what
you really love to do. (O.E. p.76)
The place where one
can find himself and
do what he likes.
5. The function of the school is to cultivate a
special and trained mind not in technology but
to meet the challenges of life. (O.E. p.100)
A school cultivates
mind to meet the
challenges of life.
6. The purpose, the aim and drive of the school is
to equip the child with the most excellent
technological proficiency so that he may
function with clarity and efficiency to create
right climate for the child to be complete human
being. (O.E. p. 89)
The purpose of the
school is to make
complete human being.
7. A school, after all, is a place where the student
is basically happy, not bullied, not frightened
by examination, not compelled to act according
to a pattern or a system. It is a place where the
art of learning � living is being taught.
(L.S. Vol. 1 p. 32)
A place where the art
of learning is being
taught.
8. Schools must be centres for learning a way of
life which is not based on leisure, on self-
centred activities but the understanding of
correct action, the depth and beauty of
relationship and the sacredness of religious life.
(L.S.Vol.1 p.84)
Schools must be the
centre of learning � the
depth of relationship
and sacredness.
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No. Idea Units Key Words
9. A school is a place of leisure. It is only when
you have leisure that you can learn. But when
there is no pressure of any kind of learning can
take place. Thus school is a place of learning in
reality not merely a place of accumulating
knowledge. (L.S.Vol. 1, p.23)
A place of leisure.
10. That is why it is far more important to have
schools with a limited number of boys and girls
and the right kind of educators, than to practise
the latest and best methods in large institutions.
(E.S.L. p. 86)
Schools should have
limited number of
students
11. Surely this is the function of a school: to help
the student to awaken his intelligence and to
learn the great importance of right relationship.
(L.S V 1 p.12)
The function of a
school is to help the
student to awaken his
intelligence to learn
the importance of right
relationship.
The table 4.3.6 clarifies the ideas of J.Krishnamurti about school-
general ideas and its functions. He is of the opinion that the education
should not be crammed or learnt by heart. Competition and comparison
have no place in right education. He believes that the education must not
be bounded by four walls. Whenever, wherever the education is given,
the place should be liked by the learner, it should be an ideal one
concerning the elements of nature, in open space, in the lap of nature.
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In the key word, �A school which is successful in the worldly sense
is more often a failure as an educational centre�, he criticizes the present
day grand, great, showy school which is based on showmanship. He says
that in the worldly sense, it may be a successful but in the case of real
education, it is a failure. He gives the reason for their failure : �Most of us
want large schools with imposing buildings, even though they are
obviously not the right kind of educational centres, because we want to
transform or affect what we call the masses.� 137
In the key word, �A school is a sacred place as a place for
learning�, he expresses his ideas about the school. He strongly believes
that a school should be a pious, sacred place because transformation of
education is done there. The temples, the churches, the mosques and other
places of worship have lost the real religious spirit and holy atmosphere
as � they have faith and that denies entirely the great art of learning�138
He believes that where real learning ; not only about the world around us,
but essentially about what we human beings are, why we behave the way
we do, and the complexity of thought, is possible � it is considered as a
sacred place.
J.Krishnamurti believes in child-centred education. The key word,
�The individual should be important not the school�, J. Krishnamurti
expresses the idea that the school is possible and praised if the students
are there. �So, each individual should be given importance as they are
living elements while a school is a dead element.� 139
In the key word, �A school is the place where one can find himself
and do what he likes�, J. Krishnamurti explains the idea that in the present
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208
day school, its building, its rules and regulations, its arrangement are
given importance. But they would be proved useless if they are unable to
help the individual to know �himself�. �In the school if an individual
cannot do whatever he likes and loves to do, then it is not a school. If face
it is a school but true education cannot be possible so it is not school.� 140
J. Krishnamurti�s idea about schools is reflected through the key
word �� A school cultivates mind to meet the challenges of life�. The
function of the school is mentioned as to cultivate and train the mind not
in information, knowledge and technology but to prepare to meet any
kind of challenges in life.
The key word, �The purpose, aim and drive of the school is to
make complete human being�, shows the aim of the school.
J.Krishnamurti explains in detail : � The purpose, the aim and drive of
these schools is to equip the child with the most excellent technological
proficiency so that he may function with clarity and efficiency in the
modern world, and far more important to create the right climate so that
the child may develop fully as a complete human being. This means
giving him the opportunity to flower in goodness so that he is rightly
related to people, things and ideas, to the whole of life.�141
J .Krishnamurti believes that a school is a place where the student
is basically happy, not bullied, not frightened by examination, not
compelled to act according to a pattern or a system. And he says that it is
a place where the art of learning is being taught. He explains the
difference between learning and art of learning : �Memorizing, recording
information, is considered learning. This brings about a mind that is
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209
limited and therefore heavily conditioned. The art of learning is to give
the right place to information, to act skilfully according to what is
learned, but at the same time not to be psychologically bound by the
limitations of knowledge and the images or symbols that thought creates�
142 If the student is not happy he is incapable of learning this art.
The key word , �Schools must be the centre of learning � the depth
of relationship and sacredness�, also represents the similar type of idea
that schools must not be centers for gaining pleasure or for self-centered
activities but for the correct understanding of action, the depth, the beauty
of true relationship and sacredness of religious life.
The key word, �A school is a place of leisure�, expresses J.
Krishnamurti�s philosophy of life. He believes that it is only when the
individual has leisure, he can learn. He defines the word �leisure� here :
�So we must be very clear in the understanding of the word leisure - a
time, a period, when the mind is not occupied with anything whatsoever.
It is the time of observation. It is only the unoccupied mind which can
observe. A free observation is the movement of learning. This frees the
mind from being mechanical.� 143 And he expects a school to teach this
process.
Through the key word, �Schools should have limited number of
students�, J. Krishnamurti criticizes the present day education with large
number of students. He believes that a school should not have large
number of students. He justifies the point : �A large and flourishing
institution in which hundreds of children are educated together, with all
its accompanying show and success, can turn out bank clerks and super-
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210
salesmen, industrialists or commissars, superficial people who are
technically efficient; but there is hope only in the integrated individual,
which only small schools can help to bring about. That is why it is far
more important to have schools with a limited number of boys and
girls.�144 If the number of students is limited, a teacher can recognise and
bring their potential out.
The last but not the least point regarding the school is �� The
function of a school is to help the student to awaken his intelligence to
learn the importance of right relationship�. For him, it is a place where the
individual are helped to awaken his intelligence and where he can learn
the importance of right relationship. He explains : �when the teacher and
the taught are involved in really understanding the extraordinary
importance of relationship then they are establishing in the school a right
relationship among themselves. This is part of education, greater than
merely teaching academic subjects.�145 For him, a school is not only the
place of learning different subjects but living together, students should
also be taught the importance of relationship.
From the above discussion, the concept and general characteristics
about the school can be summarised as below:
A school...
is a sacred place for learning
is the place where one can find himself and do what he likes
cultivates mind to meet the challenges of life
helps to make complete human being
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211
is a place where the art of learning-living is being taught
helps the student to awaken his intelligence to learn the importance
of right relationship.
is a place of learning in real sense not mere accumulation
knowledge
should have limited number of students
must be the centre of learning � the depth of relationship and
sacredness
School is place ��.
(Figure No. 4.3.6 School-Its concept and characteristics)
4.3.7 Teacher-Student Relationship
J. Krishnamurti, throughout his life, emphasizes on �right
relationship�. For him, Relationship is life; to be is to be related. There is
For Learning
Where one can find oneself
Where the art of learning is being taught
Where the mind is cultivated to meet the challenges of life
Where the human being is helped to make complete
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212
a departure in J. Krishnamurti's teachings from the traditional approach of
the relationship between the teacher and the taught, the guru and the
shishya. The traditional approach is basically hierarchical; there is the
teacher who knows and the student who does not know and has to be
taught. To J. Krishnamurti, the teacher and the student function at the
same level - communicating through questioning and counter-questioning
till the depths of the problem are exposed and understanding is revealed,
illuminating the mind of both. The following idea units and key words
expressed his ideas on the teacher-students relationship. They are : (1) No
fear in teacher-student relationship, (2) Teacher-student should meet
regularly, (3) Feeling of being secure is primary need of students, (4)
Teacher should not have sense of superiority, (5) Teacher-students
establish �right relationship�, (6) Teacher should put comparison and
measurement aside to make the relationship direct, (7) Based on
affection, (8) To have direct relationship, there should be less number
students, (9) Communion between teacher and students, (10) Relationship
is a process of learning, (11) Relationship requires a great deal of
intelligence.
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213
Table 4.3.7 Teacher-Student Relationship
No. Idea units Key words
1. We said previously that man cannot live
without relationship, and this relationship
is not only his own private life but, if he is
an educator, he has a direct relationship
with the student. If there is any kind of fear
in this, then the teacher cannot possibly
help the student to be free of it.
(L.S Vol 1 p.14)
No fear in teacher-student
relationship.
2. It is particularly important that students and
teachers meet regularly to discuss all
matters relating to the well-being of the
whole group. (E.S.L. p. 94-95)
Teacher-student should
meet regularly.
3. Emotional openness and sensitivity can be
cultivated only when the student feels
secure in his relationship with his teachers.
The feeling of being secure in relationship
is a primary need of children. (L.A. p. 10)
Feeling of being secure is
primary need of students
4. Does the teacher maintain, whether
knowingly or unknowingly, his sense of
superiority and so always stands on a
pedestal, making the student feel inferior,
one who has to be taught? Obviously in
this there is no relationship.
(L. S. Vol 1 p.11)
Teacher should not have
sense of superiority.
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214
No. Idea units Key words
5. when the teacher and the taught are
involved in really understanding the
extraordinary importance of relationship
then they are establishing in the school a
right relationship among themselves.
(L. S. Vol 1 p.12)
Teacher-students establish
�right relationship�.
6. When the educator puts aside comparison
and measurement, then he is concerned
with the student as he is and his
relationship with the student is direct and
totally different. This is really very
important to understand.
(L. S. Vol 1 p.102)
Teacher should put
comparison and
measurement aside to make
the relationship direct
7 The student and the teacher must have a
relationship which is essentially based on
affection. (L. S. Vol 1 p.129)
Based on affection
8. A direct and vital relationship between
teacher and student is almost impossible
when the teacher is weighed down by large
and unmanageable numbers. (E.S.L. p. 68)
To have direct relationship,
there should be less number
students.
9. I think learning can exist only in that state
of communion between the teacher and the
student, as between you and me - not that I
am your teacher. You know what the word
"communion" means: to communicate, to
be in touch, to transmit a certain feeling, to
share it, not only at the verbal level but also
at an intellectual level and also to feel
much more deeply, subtly. (O.E. p.93)
Communion between
teacher and students
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215
No. Idea units Key words
10. Whether he admits it or not this is a fact,
and in relationship with the student he is
helping both the student and himself to free
consciousness from limitation. A
relationship is a process of learning.
(L S Vol 2 p. 26)
Relationship is a process of
learning
11. Relationship requires a great deal of
intelligence. (L. S. Vol 1 p.12)
Relationship requires a
great deal of intelligence
The above table 4.3.7 shows the ideas of J.Krishnamurti about
educative process. In the key word, �No fear in teacher-student
relationship�, J.Krishnamurti wants to focus on the teacher-students
relationship which is not based on fear. He believes that man cannot live
without relationship. Teacher has direct relationship with students. But
the base of this should not be fear. He explains: �The student comes from
a background of fear, of authority, of all kinds of fanciful and actual
impressions and pressures. The educator too has his own pressures, fears.
He will not be able to bring about the understanding of the nature of fear
if he himself has not uncovered the root of his own fears.� 146 So, fear
should not have any place between their relation, if it is there, there
would be no real relationship between them.
In the key word, �Teacher-student should meet regularly�,
J.Krishnamurti explains that to strengthen the relationship of teacher and
students, they should meet regularly. For the well being of students, a
teacher should know their problems, their habits and their attitude about
the life. He advises the teacher to form student council which can also
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216
help to guide any students who may be somewhat self-indulgent,
indifferent or obstinate.
J. Krishnamurti emphasises on the feeling of security in the
relationship of teacher and students. For him, �feeling of being secure is
primary need of students.� Here he also clarifies the difference between
the feeling of being secure and the feeling of dependency. He believes
that, consciously or unconsciously, most teachers cultivate the feeling of
dependency, and thereby subtly encourage fear. He explains :
�Dependency in the child is brought about by authoritarian or dogmatic
assertions on the part of parents and teachers as to what the child must be
and do. With dependency there is always the shadow of fear, and this fear
compels the child to obey, to conform, to accept without thought the
edicts and sanctions of his elders. In this atmosphere of dependency,
sensitivity is crushed; but when the child knows and feels that he is
secure, his emotional flowering not thwarted by fear.�147 This sense of
security in the child is not the opposite of insecurity. It is the feeling of
being at ease, whether in his own home or at school, the feeling that he
can be what he is, without being compelled in any way; that he can climb
a tree and not be scolded if he falls.
In the key word, �Teacher should not have sense of superiority�, J.
Krishnamurti makes the idea clear that there is no leader and no led in
this relationship. If the teacher feels superior, �from this arises fear on the
part of the student, a sense of pressure and strain, and therefore the
student learns, from his youth, this quality of superiority; he is made to
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217
feel belittled, and so throughout life he either becomes the aggressor is
continuously yielding and subservient.�148
J. Krishnamurti believes that to establish a good school, healthy
relationship between teacher-students is primary importance. It is a part
of education, greater than merely teaching academic subjects. And it can
be happened when the teacher and the taught are involved in really
understanding the extraordinary importance of relationship then they are
establishing in the school a right relationship among themselves.
Being the bitter critic of present education, J. Krishnamurti asks
teachers to keep the comparison and measurement away from education
as well as from teacher- students relationship. Because he believes that
this relationship should be based on love and love is not comparative. It
has no measurement. Comparison and measurement are ways of the
intellect. This is divisive. When this is basically understood, not the
verbal meaning but the actual truth of it - the relationship of teacher and
student undergoes a radical change and � then the teacher is concerned
with the student as he is and his/her relationship with the student is direct
and totally different.�149
J. Krishnamurti firmly believes that the teacher-students
relationship must be �based on affection�. According to him, �Affection
carries no pressure, it is never devious. It is direct and simple.�150 The
teacher may know many subjects and facts. In conveying them to the
students, if there is not the quality of affection, it becomes a struggle
between the two.
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218
J. Krishnamurti believes that schools should be kept small. It is
important to have a very limited number of students in a class, so that the
teacher can give his/her full attention to each one. When the group is too
large, he cannot do this, and �a direct and vital relationship between
teacher and student is almost impossible�151
J. Krishnamurti believes that there should be �communion�
between the teacher and students. He explains the word �communion� :
�the word "communion" means: to communicate, to be in touch, to
transmit a certain feeling, to share it, not only at the verbal level but also
at an intellectual level and also to feel much more deeply, subtly.� 152 and
in that state, it is possible for both the teacher and students to learn.
In the key word, �Relationship is a process of learning�,
J.Krishnamurti asserts that in the relationship with the students, a teacher
helps both students and himself to free consciousness from limitations.
For him, relationship is not a static affair but a living movement and so it
is never the same. What it was yesterday it is not today. When yesterday
dominates in relationship, then relationship is what it was, not a living
thing. �When the relationship between the teacher and the student has this
element of companionship, of mutual unconditioning and humility,
sensitivity and affection are natural.� 153
J. Krishnamurti believes that the teacher-students relationship
requires intelligence. He explains the reason : �Intelligence comes
naturally and easily when the whole nature and structure of relationship is
seen. That is why it is important to have leisure so that the teacher or the
student can quietly and seriously talk over their relationship in which
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219
their actual reactions, susceptibilities, and barriers are seen, not imagined,
not twisted to please each other or suppressed in order to placate the
other.� 154 And this is the function of a school and a teacher: to help the
student to awaken his intelligence and to learn the great importance of
right relationship.
From the above discussion, the ideas of J. Krishnamurti regarding
teacher-students relationship can be summed up as under:
There is no leader and no led in the relationship
It should be based on affection, not on fear
It is a process of learning which requires a great deal of
intelligence
Teacher-students should meet regularly
Students should feel �secured� with a teacher
No comparison or measurement
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220
(Figure No. 4.3.7 Teacher Student Relationship)
4.3.8 Discipline
J. Krishnamurti considers discipline as an easy way to control a
child, but he asserts that it does not help him to understand the problems
involved in living. For him, discipline means conformity, imitation, and
obedience. It means to do what you are told. He believes that where there
is discipline, there is fear ; so discipline is not the way of love. That is
why, he believes, discipline at all costs should be avoided. If the classes
are small and the teacher can give his full attention to each child,
observing and helping him, then compulsion or domination in any form is
obviously unnecessary. J. Krishnamurti expresses his ideas about
discipline through the 8 idea units , key words. They are : (1) Discipline
Teacher
Student
Relationship
No leader and no led
Based on affection, not a fear
Requires a great deal of intelligence
Student's should feel 'secured' with a teacher
No comparison or measurement
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221
has become important for political and industrial reasons, (2) Discipline
doesn�t help the individual to understand the problems, (3) No discipline
without love, (4) Discipline means the art of learning, (5) Society insist us
to believe that discipline is necessary, (6) Discipline means to adjust our
thinking to what other people say, (7) Discipline is not creative but
destructive, (8) Discipline means conformity, imitation, obedience. It
means to do what you are told.
Table 4.3.8 Discipline
No. Idea Units Key Words
1. For political and industrial reasons, discipline
has become an important factor in the present
social structure and it is because of our desire
to be psychologically secure that we accept
and practice various forms of discipline. It
guarantees a result. system becomes more
important than to human beings. It becomes a
substitute for love. Freedom never comes
through discipline. (E.S.L. p.31)
Discipline has become
important for political
and industrial reasons.
2. Discipline is an easy way to control a child,
but it does not help him to understand the
problems involved in living.
(E.S.L.p.32-33)
Discipline doesn�t help
the individual to
understand the
problems.
3. Intelligence is not the consequence of
discipline. It is not a by product of the thought.
It is the result of knowledge and ignorance.
There can be no discipline without love. It has
certain values, leads to conformity. It means
No discipline without
love.
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No. Idea Units Key Words
to learn. It is based in reward and punishment.
(L.S. Vol p.47)
4. Discipline really means to learn, not to bow
down to a standard; from childhood we are
told to mould
ourselves according to a religious or social
structure, to control ourselves, to obey.
(L.S. Vol p.47)
Discipline means the
art of learning.
5. Political parties all over the world insist that
the party discipline be followed, your parents,
teachers, society around you. They tell you
that you must be disciplined, controlled. We
are accustomed to think that discipline is
necessary. (M.C.p.85)
Society insist us to
believe that discipline
is necessary.
6. Discipline means to adjust your thinking to
what other people say, to resist some forms of
desire and accept others to comply with this
practice and not with that to conform to
suppress, to follow not only for the surface of
the mind, but also deep down all that is
implied. (L.A.p.86)
Discipline means to
adjust our thinking to
what other people say.
7. And for centuries, age after age, we have been
told by teachers, gurus, priests, politicians,
kings, lawyers or by the society in which we
live, that there must be discipline. It is
something altogether ugly, it is not creative but
it is destructive. (M.C.p.87)
Discipline is not
creative but
destructive.
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No. Idea Units Key Words
8. Discipline means conformity, imitation,
obedience. It means to do what you are told.
As human beings you have to find for yourself
what it is to orderly, to be punctual, kind
generous unafraid. Thus the discovery of all is
discipline brings order. (O.E.p.40)
Discipline means
conformity, imitation,
obedience. It means to
do what you are told.
The above table 4.3.8 clearly signifies the ideas of J. Krishnamurti
about �discipline�. J. Krishnamurti believes that for political and
industrial reasons, discipline has become important factor in the present
social structure. He explains the reason also : �Discipline guarantees a
result, and to us the end is more important than the means; but the means
determine the end.�155 He also throws light on the consequences of it :
�One of the dangers of discipline is that the system becomes more
important than the human beings who are enclosed in it. Discipline then
becomes a substitute for love, and it is because our hearts are empty that
we cling to discipline. Freedom can never come through discipline,
through resistance; freedom is not a goal, an end to be achieved.� 156
In the key word, �Discipline doesn�t help the individual to
understand the problems�, J. Krishnamurti expresses that discipline is an
easy way to control a child but it doesn�t bring understanding in him
regarding the problems. Because discipline always limits the mind
movement within the framework of a particular system of thought or
belief. And such a mind is never free to be intelligent. He explains:
�instead of merely being disciplined to do what you are told, you are
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224
helped to understand, to be intelligent and free, for then you will be able
to meet all the difficulties of life without fear.� 157
In the key word, �No discipline without love�, J. Krishnamurti
explains that there can be no discipline without love. Though the
discipline of thought has certain values, it leads to conformity. It is
understood as discipline. In the key word, �Discipline means the art of
learning�, J .Krishnamurti shows the new perspective to look at the
discipline. For him, discipline means to learn, not to bow down to a
standard, a religious or a social structure. He says : �Discipline implies
learning the whole complex movement of life social, personal and beyond
personal.�158 He says it means: �to learn; not conform, not rebel, but to
learn about your own reactions, your own background, their limitation,
and to go beyond them.159
In the key word, �Society insists us to believe that discipline is
necessary�, J.Krishnamurti expresses the root cause of discipline. He
believes that everyone around the individual; political parties, teachers,
parents, religious leaders; tells him that he must be disciplined and
controlled. So the individual gets accustomed to think that discipline is
necessary.
J. Krishnamurti is a bitter critic of any form of discipline so he
defines discipline in his own way that �discipline means to adjust our
thinking to what other people say�. Because, for him, it simply means
conformity, imitation, obedience. It means to do what you are told.
In the opinion of J. Krishnamurti, �Discipline is not creative but
destructive�. He explains the reason: �Your mind becomes dull, it loses
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225
its initiative, its quickness. This external, outward imposition of discipline
makes the mind stupid, it makes you conform, it makes you imitate.�160
So, in a way, discipline proves to be destructive for the creativity of the
mind.
In the key word, Discipline means conformity, imitation,
obedience. It means to do what you are told�, J. Krishnamurti explains the
meaning of discipline in present world which doesn�t allow the individual
to be free. He adds: �The older the culture, the greater is the weight of
tradition which disciplines you, tells you what you must and must not do;
and so you are weighed down, psychologically flattened as if a steam-
roller had gone over you.�161 But he says : �But, if you want to be free -
and human beings must be completely free, otherwise they cannot flower,
otherwise they cannot be real human beings - you have to find out for
yourself what it is to be orderly, what it is to be punctual, kind, generous,
unafraid. The discovery of all that is discipline. This brings about
order.�162
From the above discussion, J. Krishnamurti�s ideas about
�Discipline� can be summarised as below:
Discipline...
doesn�t help the individual to understand the problems
means the art of learning
means to adjust our thinking to what other people say
is not creative but destructive
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X conformity, imitation
X obedience
X To adjust our thinking to what other people say
Creative
Art of Leaving
means conformity, imitation, obedience. It means to do what you
are told
(Figure No. 4.3.8 Discipline)
4.3.9 Evaluation
J. Krishnamurti is against the present examination system as, for
him, it breeds fear and ambition in the minds of students. He also opposes
to give any kind of grade or marks to the students. He believes that the
present examination system only encourages comparison in education.
His ideas regarding evaluation are presented in three idea units. They are:
(1) Giving grades or marks degrades human dignity, (2) Teacher should
observe the progress of every student, (3) No comparison in a school.
Discipline
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227
Table 4.3.9 Evaluation
No. Idea Units Key Words
1. Intelligence is the capacity to deal with life
as a whole; and giving grades or marks to the
student does not assure intelligence. On the
contrary it degrades human dignity.
(L A p. 8)
Giving grades or marks
degrades human dignity.
2. This comparative evaluation cripples the
mind - which does not mean that the teacher
must not observe the progress of every
student and keep a record of it.
(L A p. 8)
Teacher should observe
the progress of every
student.
3. This measurement is comparison. We are
encouraged throughout our life to compare.
When in your school you compare B with A
you are destroying both of them.
(L.S. Vol 1, 70)
No comparison in a
school
The above table 4.3.9 discusses the ideas of J. Krishnamurti
regarding the process of evaluation in education. In the key word, �Giving
grades or marks degrades human dignity�, he asserts that a school should
not depend on examination to evaluate the students� understanding or
intelligence. He believes that giving marks, grading or comparing through
kindness or through threats, breeds fear; and it is because we are caught
in this fear while we are young that we struggle in fear for the rest of our
life. It also gives birth to ambition in education. So, according to him,
there should be no place for examination in education.
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228
In the key word, �Teacher should observe the progress of every
student�, he answers the question : if there is no exam in education, how
would a teacher evaluate the progress of a student�. He suggests the
alternative of examination in education by asking a teacher to keep the
record of each child by observing his/her each action. He explains: �Do
not give the student marks but keep a record for yourself to see how he is
behaving, how he is learning and the stage of his knowledge and so on,
but do not goad him and help him to compete.�163 The reports should be a
�qualitative� record of the students� life in school during the year and
contain a review of their academic work and comments on their social
and emotional life. For that he advises to keep a less number of students
in a class so that a teacher can pay attention on each student.
J. Krishnamurti criticizes the present education for developing
competitive spirit in students. J. Krishnamurti opposes any kind of
competition and comparison in education. He believes that to help the
child to learn basically and fundamentally he must cease to compete, with
all its implications. He suggests that to bring the inner potential of a
student, we should eradicate all kinds of comparison from our life, then
we can accept the uniqueness of a student�s personality.
From above discussion, J. Krishnamurti�s ideas about evaluation can be
summed as follows:
No comparison
Progress of students be observed by teachers
No grades or marks
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229
(Figure No. 4.3.9 Evaluation)
4.4 Educational Implication : Rajneesh�s Ideas Regarding
Education Thinking
Rajneesh speaks extensively on education. He has expressed his
views on education in general and on education for what he calls �the new
man�. Rajneesh offers a challenge to our customary ways of looking at
education. For him, conventional ideas and approaches regarding
education may be meaningful but not significant; they may be useful but
not uplifting. He divides the education in two parts, education for
livelihood and education for death.
Rajneesh�s perspective on education is a protest against the values
and meanings ascribed to traditional education. According to him,
�education� doesn�t mean literacy. It means much more. For him,
education liberates the human being from the past, from the
theologies, from the ideologies and makes a human being a seeker
of truth. Education should lead an individual from darkness of
ignorance to the light of knowledge. True education draws the
hidden potential out and let the individual flower in all aspects and
Evaluation
No comparison Progress of students be observed by teachers
No grades or marks
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230
completes the bridge between the potentialities and actualities. So,
in a way, it teaches �how to be yourself�. Education encourages to
take the challenges of the unknown by making the individual
fearless and courageous.
Rajneesh ideas about the education are based on some unique
principles. He believes that education should be future-oriented. It
is true that the experience of the past gives the knowledge but it is
harmful to bind the child with the past. According to him, every
generation should defeat the past generation in all aspects. For him,
love should be the foundation of education. He suggests that the
whole capacity of childhood should be devoted to the development
of love, not to the development of intellect because he strongly
believes that great power is dangerous in the hands of those who
have no love. He believes that education is incomplete , if a child
knows nothing about himself. "Know thyself" must be the most
precious education, and then one can get acquainted with
everything else, for that , meditative awareness should be
developed in a child. He suggests to give freedom to children and
create respect for freedom in their minds. The children should
have freedom to inquire, to doubt; total freedom to grow according
to their nature. According to him, religious education; education
for courage, fearlessness and silence; should be the centre of
education.
According to him, the curriculum of the education should consist
two languages ; mother tongue and international language and
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231
informative subjects, scientific subjects like mathematics and
natural science. He also adds the subjects like art of living which
consists sense of humour and reverence of life. He emphasizes on
art and creativity as a part of curriculum in which different arts and
skills can be taught. His unique feature in curriculum is his
suggestion of �art of dying� as a subject in which students should
be taught meditation techniques and self defence techniques.
Aims of education, according to Rajneesh, are to liberate the
individual and lead him to the total fulfilment of the soul and thus,
teach him the art of becoming one with God. For Rajneesh, the aim
of education is also not only to prepare the individual for livelihood
but also to provide inner richness.
Functions of education decide the whole education system in
society. Rajneesh wants to awaken the youth�s thought by using the
method of �doubt� in education. He believes that every individual is
unique and it�s the function of education to make them aware about
their uniqueness by encouraging self-inspired growth. Education
should not teach competition and comparison but should focus on
teaching of love, morality and aesthetics, it should teach the
individual how to unfold one�s true and inner being by teaching
them the art of transcending one�s own self. Not only that, it gives
courage, adventure and space to live accepting all risks in life.
Rajneesh believes that learning of different subjects in schools is
always secondary. It should not be given prime importance. School
should not provide them the direct solution but create the
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232
atmosphere where a child can enquire, for which, a school should
not impose its belief or ideology on a child because the function of
a school is to develop quest and to teach doubt and eventually, lead
the child for the self identity. For that, he suggests that a child
should be the centre of the school. To know the uniqueness of a
child, every school must have a psychologist. According to him, a
school should also provide the opportunity for the seed of religion
to sprout.
According to Rajneesh, teacher-students relationship is very
important part of the whole education system. There should be
constant sharing between teacher and students. Not only students
but teacher should also learn from students which, at last, dissolve
the difference between teacher and taught.
Rajneesh is not in favour of imposed discipline. He suggests that
discipline should be born out of love and intelligence. He gives
very innovative definition of discipline that it is a capacity to learn.
He believes that instead of asking students to obey something, a
teacher should try to develop their intelligence which, eventually,
brings self-discipline in a student.
While describing his vision of evaluation; he hammers the practice
of judging a student only by a three-hour examination where the
student becomes just tense and nervous. This system also brings,
says Rajneesh, competition and ambition in the field of education.
And the fear of exams at the end of the year kills the joy of
learning. He suggests to remove the whole examination system
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233
from the education and gives a fresh and new ways of observing
students throughout the year so that the formative years of their life
will not create scars in their minds. He proposes that a teacher
should decide whether the student is able to move forward or not
through his/her daily observations.
4.5 Educational Implication : J. Krishnamurti�s Ideas
Regarding Educational Thinking.
J.Krishnamurti spent his entire life talking about education as being
the agent not only of inner renewal but also of social change. For J.
Krishnamurti the purpose of education is not merely acquiring
knowledge, gathering and correlating facts; it is to see the significance of
life as a whole. A constant theme in J. Krishnamurti's declarations of the
intentions of education is internal freedom - the deeper freedom of the
psyche and the spirit, the inner liberation that he feels is both the means
and the ends of education. Educational implications from J.
Krishnamurti�s ideas is as follows:
For J.Krishnamurti, the right kind of education is not merely to
collect information but should help the individual to face the
problems, understand and eliminate the conflicts, to discover the
topic of interest, choice, creative anxiety. He defines education as
to cultivate the students whole being, the totality of mind, the depth
of mind and heart and understanding of beauty. It should not deal
with specific ideology or system. It should encourage
thoughtfulness and consideration. It is helpful to individual to be
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234
mature and free and to flower greatly in love. It should bring true
co-operation with whole and many. It enriches insight. It is helpful
to bring about a harmony between the inner and outer world, to
achieve freedom and integration. It helps to awaken intelligence
and significance of life as a whole. Moreover, it helps to
understand all relationships of life without any prejudices. The
right kind of education refuses any bondage, rule and regulations of
the government. It can be concluded as , for J. Krishnamurti,
education is 1.) educating the whole person (all parts of the
person), 2.) educating the person as a whole (not as an assemblage
of parts), and 3.) educating the person within a whole (as part of
society, humanity, nature, etc.) from which it is not meaningful to
extract that person. From the above it probably goes without
saying, though it cannot be said often enough, education is not
about preparation for only a part of life (like work) but is about
preparation for the whole of life and the deepest aspects of living.
According to J. Krishnamurti, principles of education can be : (1)
Learning to unlearn, (2) Competition and co-operation, (3)
Fearlessness, (4) Get disturbed and disturb others, (5) Inward
flowering. J.Krishnamurti consideres education as of prime
significance. He satirizes the present day education bitterly. He
thinks to make the student learn by unlearning all the traditional,
ancient, informative knowledge. He is against competitive spirit
and comparison and favours co-operation. He is a strong follower
of fearlessness in education. His principle �get disturbed and
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235
disturb others� looks apparently contradictory. If internally one is
dissatisfied, discontented, he would desire more to gain so in this
procedure, he will get disturb and will disturb others. By inward
flowering he desires to flower, to grow, to bloom in the realistic
sense.
For curriculum, J. Krishnamurti doesn�t talk clearly and directly.
But he is surely in favour of teaching academic subjects. But along
with that, he wants to have focus on the matters which teaches how
to live life.
The vision of a new kind of education that emerged through J.
Krishnamurti's writing sees traditional education as a servant of
national, civic or economic interests, designed to produce efficient
workers and patriotic citizens. J. Krishnamurti often states that the
purpose of education is to bring about freedom, love, �the
flowering of goodness� and the complete transformation of
society. According to him, the aims of education are to produce
integrated men and women, who are free of fear, and depart in
peace, to cultivate right relationship between individual and
society, to grow up the whole mind, heart and body and finally to
create complete human being.
In the opinion of J.Krishnamurti, one of the main functions of
education is to understand the rotten society and to create new
society by making the students aware about the psychological
hindrances. Other functions of education are to bring about an
integrated individual, to make the individual capable of dealing
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236
with life as a whole with new values, to help the individual to
uncondition himself, to understand the whole process of living, to
grow in freedom and create a new world, new society. For him, to
prepare only to pass a few examination is not the function of
education but to create the creative human being who can think for
himself by making them able to investigate, to find out, to discover
knowledge and techniques should be the functions of education.
As per J. Krishnamurti the general ideas of school, its functions are
quite different from other thinkers. Such as in worldly sense a
successful school is showy and failure as to achieve education in
true sense. A school is the sacred place of learning like churches,
temples, mosques etc. A school must be entirely devoted to
learning. A school must be a place where students are helped to
find themselves through discussion, listening silently. The function
of a school is to cultivate a special and trained mind to meet the
challenges of life, to equip the child with the most excellent
technology, proficiency, to create right climate to be a complete
human being not frightened by examination, not compelled to act
according to a pattern or a system. Schools must be a centre for
learning a way of life, not based on pleasure, or self centred
activities but on correct action, the depth, the beauty of
relationship, the sacredness of religious life.
To J. Krishnamurti, the teacher and the student function at the same
level - there is no leader and no led in this relationship,
communicating through questioning and counter-questioning till
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237
the depths of the problem are exposed and understanding is
revealed, illuminating the mind of both. A teacher has direct
relationship with students. But the base of this should not be fear.
Teachers should meet regularly to the students to know their
problems, their habits and their attitude about the life. He firmly
believes that the teacher-students relationship must be based on
affection.
He believes that where there is discipline, there is fear ; so
discipline is not the way of love. That is why, he believes,
discipline at all costs should be avoided. For him, discipline means
to learn, not to bow down to a standard, a religious or a social
structure. J. Krishnamurti expresses that discipline is an easy way
to control a child but it doesn�t bring understanding in him
regarding the problems. Because discipline always limits the mind
movement within the framework of a particular system of thought
or belief.
J. Krishnamurti opposes any kind of competition and comparison
in education. He believes that to help the child to learn basically
and fundamentally he must cease to compete, with all its
implications. J. Krishnamurti believes that education should not
depend on examination to evaluate the students� understanding or
intelligence. He believes that giving marks, grading or comparing
through kindness or through threats, breeds fear in students. He
suggests the alternative of examination in education by asking a
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238
teacher to keep the record of each child by observing his/her each
action.
4.6 Conclusion :
In this chapter, the researcher discussed about the educational
thinking of Rajneesh and J. Krishnamurti in detail. Rajneesh and
J.Krishnamurti give completely novel, revolutionary, humanitarian, non-
violent ideas to the world to learn , to know, to implement and to follow.
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239
References
1. Dhiman, O.P., Foundations of education, Philosophy and
Sociology of education, Atmaram & Sons, Delhi, p 51.
2. Ibid , p. 52.
3. Osho (1997). Revolution in Education, New Age International
Publishers, New Delhi, p. 97.
4. Rajneesh (1980). The Secret , Rajneesh Foundation, Pune, Chapter
2, Question 4.
5. Rajneesh (1981). Be Still and Know, Rajneesh Foundation, Pune,
Chapter 10.
6. Rajneesh(1988). The Great Pilgrimage: From Here to Here, Rebel
Publishing House, West Germany, Chapter 28, Question 1.
7. Osho(1997). Revolution in Education, New Age International
Publishers, New Delhi, Chapter 2.
8. Rajneesh(1981). Be Still and Know, Rajneesh Foundation, Pune,
Chapter 3, Question 3.
9. Rajneesh(1991). The Dhammapada: The Way of the Buddha, Vol
5, Rebel Publishing House, West Germany, Chapter 6,
Question 2.
10. Osho (1989). Shiksha Mein Kranti, Rebel Publishing House, Pune,
Chapter 25.
11. Rajneesh(1988). The Great Pilgrimage: From Here to Here, Rebel
Publishing House, West Germany, Chapter 28, Question 1.
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240
12. Osho(1997). Revolution in Education, New Age International
Publishers, New Delhi, Chapter 2.
13. Ibid , p.35
14. Ibid , p. 35
15. Rajneesh(1985). From Death to Deathlessness, Rebel Publishing
House, West Germany, Chapter 6, Question 1.
16. Osho(1997). Revolution in Education, New Age International
Publishers, New Delhi, p. 164.
17. Ibid , p. 119
18. Ibid , p. 126
19. Ibid , p. 50
20. Ibid , p.49
21. Ibid , p. 54
22. Rajneesh (1991). Dhammapada : The Way to the Buddha, Rebel
Publishing House, West Germany Vol 10, Chapter 5.
23. Osho(1997). Revolution in Education, New Age International
Publishers, New Delhi, Chapter 4.
24. Rajneesh(1981). Nothing to Lose But Your Head, Rajneesh
Foundation, Pune, Chapter 14.
25. Osho(1997). Revolution in Education, New Age International
Publishers, New Delhi, p. 83.
26. Ibid , p. 84
27. Ibid , p.87
28. Ibid , p. 45-46
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241
29. Rajneesh(1987). The Golden Future, Rebel Publishing House,
West Germany, p.212.
30. Ibid , p. 212
31. Ibid , p. 213
32. Ibid , p. 214
33. Ibid , p. 214
34. Ibid , p. 215
35. Osho(1997). Revolution in Education, New Age International
Publishers, New Delhi, p.36.
36. Ibid , p. 32
37. Rajneesh(1981). Philosophia Perennis, Vol 2 , Rajneesh
Foundation,Pune, Chapter 10, Question 2.
38. Ibid , Chapter 10, Question 2
39. Rajneesh(1982). The Discipline of Transcendence, Vol 4 ,
Rajneesh Foundation, Pune, Chapter 6, Question 3.
40. Rajneesh(1980). The Secret , Rajneesh Foundation, Pune, Chapter
2, Question 4.
41. Osho(1997). Revolution in Education, New Age International
Publishers, New Delhi, p.23-24.
42. Ibid , p. 37
43. Ibid , p. 6
44. Ibid , p. 97
45. Ibid , p. 36
46. Rajneesh(1982). The Discipline of Transcendence, Vol 4 , Rajneesh
Foundation, Pune, Chapter 6, Question 3.
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242
47. Rajneesh(1981). Philosophia Perennis, Vol 2 , Rajneesh
Foundation, Pune, Chapter 10 Question 2.
48. Ibid , Chapter 10 Que 2
49. Rajneesh(1981). Nothing to Lose But Your Head , Rajneesh
Foundation, Pune, Chapter 14.
50. Osho (1989). Shiksha Mein Kranti, Rebel Publishing House, Pune,
p. 19.
51. Osho(1997). Revolution in Education, New Age International
Publishers, New Delhi, p.81.
52. Rajneesh(1981). Nothing to Lose But Your Head , Rajneesh
Foundation, Pune, Chapter 14.
53. Ibid , Chapter 14
54. Rajneesh(1980). The Sun Behind the Sun Behind the Sun ,
Rajneesh Foundation, Pune, Chapter 2.
55. Rajneesh(1992). Book Of Wisdom, Rajneesh Foundation, Pune,
Chapter 24 Question 1.
56. Rajneesh(1991). The Dhammapada: The Way of the Buddha, Vol
9, Rebel Publishing House, West Germany, Chapter 3.
57. Osho(1997). Revolution in Education, New Age International
Publishers, New Delhi, p.16.
58. Ibid , p.16
59. Rajneesh(1980). Don't Just Do Something, Sit There , Rajneesh
Foundation, Pune, Chapter 16 .
60. Rajneesh(1991). The Dhammapada: The Way of the Buddha, Vol
9, Rebel Publishing House, West Germany, Chapter 3.
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243
61. Osho(1997).Revolution in Education, New Age International
Publishers, New Delhi, p. 29.
62. Rajneesh(1987).The Golden Future, Rebel Publishing House, West
Germany, p. 242.
63. Ibid , p. 245
64. Ibid , p. 246
65. Rajneesh(1987).The Invitation, Rebel Publishing House, West
Germany, p. 266.
66. Ibid , p.266
67. Ibid , p.266
68. Ibid , p.266
69. J. Krishnamurti (1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.21.
70. J. Krishnamurti(1998). On education , Krishnamurti Foundation
India, Chennai, p.143.
71. Ibid , p.10
72. J. Krishnamurti(2001).Life Ahead, Krishnamurti Foundation India,
Chennai, p. 60.
73. J. Krishnamurti(1998).On education , Krishnamurti Foundation
India, Chennai, p. 59.
74. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.96.
75. J. Krishnamurti (1992). Commentaries on Living, Krishnamurti
Foundation India, Chennai, p. 131.
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244
76. J. Krishnamurti(1998). On education , Krishnamurti Foundation
India, Chennai, p.23.
77. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.22.
78. Ibid , p.35
79. J. Krishnamurti(2002). Why are u being education, Krishnamurti
Foundation India, Chennai, p.29.
80. Ibid , p. 70
81. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.43.
82. Ibid , p. 46
83. Ibid , p.17
84. J. Krishnamurti(1998). On education , Krishnamurti Foundation
India, Chennai, p.30.
85. J. Krishnamurti(2001). Life Ahead, Krishnamurti Foundation India,
Chennai, p.34.
86. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.29.
87. J. Krishnamurti(1965). This matter of culture, Krishnamurti
Foundation India, Chennai, p.20.
88. J. Krishnamurti (1992). Commentaries on Living II, Krishnamurti
Foundation India, Chennai, p. 32.
89. Ibid , p. 39
90. J. Krishnamurti(2002).Why are u being education, Krishnamurti
Foundation India, Chennai, p.4.
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245
91. J. Krishnamurti(2001). Life Ahead, Krishnamurti Foundation India,
Chennai, p.21.
92. Ibid , p. 34
93. J. Krishnamurti(1998).On education , Krishnamurti Foundation
India, Chennai, p.103.
94. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.44.
95. J. Krishnamurti(1998). On education , Krishnamurti Foundation
India, Chennai, p.42.
96. J. Krishnamurti(2001). Life Ahead, Krishnamurti Foundation India,
Chennai, p.6.
97. J. Krishnamurti(1998).On education , Krishnamurti Foundation
India, Chennai, p.42.
98. Ibid , p. 44
99. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.63.
100. Ibid , p. 63
101. Ibid , p.64
102. J. Krishnamurti(1998). On education , Krishnamurti Foundation
India, Chennai, p.55.
103. J. Krishnamurti(1981). Letters to school Vol 1, Krishnamurti
Foundation India, Chennai, p.4.
104. J. Krishnamurti(1985). Letters to school Vol 2, Krishnamurti
Foundation India, Chennai, p.69.
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246
105. J. Krishnamurti(1981). Letters to school Vol 1, Krishnamurti
Foundation India, Chennai, p. 6.
106. J. Krishnamurti(1965). This matter of culture, Krishnamurti
Foundation India, Chennai, p.15.
107. J. Krishnamurti(1998). On education , Krishnamurti Foundation
India, Chennai, p.55.
108. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.15 .
109. Ibid , p.15
110. Ibid , p. 15
111. J. Krishnamurti (1992). Commentaries on Living II, Krishnamurti
Foundation India, Chennai, p. 32.
112. J. Krishnamurti(1998). On education , Krishnamurti Foundation
India, Chennai, p.74.
113. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p. 25.
114. J. Krishnamurti(1965). This matter of culture, Krishnamurti
Foundation India, Chennai, p.4.
115. Ibid , p. 65
116. J. Krishnamurti(2002). Why are you being educated?,
Krishnamurti Foundation India, Chennai, p. 64
117. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.85.
118. Ibid , p. 25
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247
119. J. Krishnamurti(1998). On education , Krishnamurti Foundation
India, Chennai, p.83.
120. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.67.
121. J. Krishnamurti (1992). Commentaries on Living III, Krishnamurti
Foundation India, Chennai, p. 35.
122. J. Krishnamurti(1965). This matter of culture, Krishnamurti
Foundation India, Chennai, p.27.
123. Ibid , p.17
124. Ibid , p.62
125. Ibid , p.10
126. Ibid , p.73
127. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.47.
128. J. Krishnamurti(1965). This matter of culture, Krishnamurti
Foundation India, Chennai, p.73.
129. Ibid , p.7
130. J. Krishnamurti(2002). Why are you being educated, Krishnamurti
Foundation India, Chennai, p.121.
131. J. Krishnamurti(1965). This matter of culture, Krishnamurti
Foundation India, Chennai, p. 29.
132. Ibid , p.123
133. Ibid , p.8
134. J. Krishnamurti (1992). Commentaries on Living III, Krishnamurti
Foundation India, Chennai, p. 94 .
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248
135. J. Krishnamurti(1965). This matter of culture, Krishnamurti
Foundation India, Chennai, p.16.
136. Ibid , p.5-6
137. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.86.
138. J. Krishnamurti(1985). Letters to school Vol 2, Krishnamurti
Foundation India, Chennai, p.11.
139. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.88.
140. J. Krishnamurti(1981). Letters to school Vol 1, Krishnamurti
Foundation India, Chennai, p.32.
141. J. Krishnamurti(1998). On education , Krishnamurti Foundation
India, Chennai, p.89.
142. J. Krishnamurti(1981). Letters to school Vol 1, Krishnamurti
Foundation India, Chennai, p.32.
143. Ibid , p.23
144. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.86.
145. J. Krishnamurti(1981). Letters to school Vol 1, Krishnamurti
Foundation India, Chennai, p.12.
146. Ibid , p.14
147. J. Krishnamurti(2001). Life Ahead, Krishnamurti Foundation India,
Chennai, p.10.
148. J. Krishnamurti(1981). Letters to school Vol 1, Krishnamurti
Foundation India, Chennai, p.11.
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249
149. Ibid , p.102
150. Ibid , p.130
151. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.68.
152. J. Krishnamurti (1998). On education , Krishnamurti Foundation
India, Chennai, p.93.
153. J. Krishnamurti(1985). Letters to school Vol 2, Krishnamurti
Foundation India, Chennai, p.26.
154. J. Krishnamurti(1981). Letters to school Vol 1, Krishnamurti
Foundation India, Chennai, p.12.
155. J. Krishnamurti(1992). Education and the Significance of Life,
Krishnamurti Foundation India, Chennai, p.31.
156. Ibid , p.31
157. J. Krishnamurti(2001). Life Ahead, Krishnamurti Foundation India,
Chennai, p.44.
158. J. Krishnamurti(1981). Letters to school Vol 1, Krishnamurti
Foundation India, Chennai, p.47.
159. Ibid , p.132
160. J. Krishnamurti(1998). On education , Krishnamurti Foundation
India, Chennai, p.25.
161. J. Krishnamurti(1965). This matter of culture, Krishnamurti
Foundation India, Chennai, p.76.
162. J. Krishnamurti(1998). On education , Krishnamurti Foundation
India, Chennai, p.26.
163. Ibid , p.97
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