My School

MY SCHOOL

NO 4 ROOM WHAT IS

A SCHOO

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DAY H T YOU M G N I LA R AT A B K E L L CE ABDU r D WITH

TO KNOW & TO PRESENT WHY?

WHAT?

HOW?

WHY GO TO SCHOOL?

TO LEARN

TO OBTAIN KNOWLEDGE

TO BE EDUCATED

Learning is to acquire and develop: Memories and Behaviors,

a) skills, b) knowledge, c) understanding, d) values, and e) wisdom.

Learning is got by experience: Habituation Classical conditioning seen in many animal species

Play

complex activity seen only in relatively intelligent animals

Learning is the goal of education

Knowledge - Is it a body of information that exists "out there"—apart from the human thought processes that developed it?

Knowledge arises in the mind of an individual when that person interacts with an idea or experience. Do all interact in the same way? Why not? What does interaction depend upon? CREATIVITY - RIGHTEOUSNESS - COURAGE - INDOMITABLE SPIRIT

Education - "to develop the knowledge, skill, or character of..." - definitions, assume that the purpose of education is to develop the knowledge, skill, or character of students.

Develop?

EDUCATION Informal learning

Formal learning

Non-formal

PROBLEMS WITH EDUCATORS There is no definition of education that is agreed upon by all, or even most, educators. The meanings they attach to the word are complex beliefs arising from their own values and experiences. To the extent that those beliefs differ, the experience of students in today's classrooms can never be the same. Worse, many educators have never been asked to state their beliefs—or even to reflect on what they believe. At the very least, teachers owe it to their students to bring their definitions into consciousness and examine them for validity.

Education is the manifestation of the perfection already in man. Religion is the manifestation of the Divinity already in man. Therefore the only duty of the teacher in both cases is to remove all obstructions from the way. Hands off! as I always say, and everything will be right. That is, our duty is to clear the way. The Lord does the rest.

THE TRADITION

The learning or culture of ancient India was chiefly the product of her hermitages in the solitude of the forests. It was not of the cities. The learning of the forests was embodied in the books specially designated as Aranyakas "belonging to the forests." Indian civilization in its early stages had been mainly a rural, sylvan, and not an urban, civilization. Learning in India through the ages had been prized as a part, of religion. (It was sought as the means of self-realization, as the means Mukti or Emancipation. Ancient Indian education is also to be understood as being ultimately the outcome knowledge as part of the corresponding scheme of life and values. Education gives a particular angle of vision, a sense of perspective and proportion in which the material and the moral, the physical and spiritual, the perishable and permanent interests and values of life are clearly defined and strictly differentiated. The individual's supreme duty is to achieve his expansion into the Absolute, his self-fulfillment, for he is a potential God, a spark of the Divine. Education must aid in this self-fulfillment, and not in the acquisition of mere objective knowledge.

The Tradition: The school is a place where the pupil is to imbibe the inward method of the teacher, the secrets of his efficiency, the spirit of his life and work, and these things are too subtle to be taught.

The Tradition:

The school is a natural formation, not artificial constituted. It is the home of the teacher. It is a hermitage, amid sylvan surrounding, beyond the distractions of urban life, functioning in solitude and silence.

Freeing one mind from the trap of delusion First Stage The aspirant (man) chases after the wildly untamed mind (elephant). In the first stage the mind is completely under the sway and the allure of the five sense objects runs wildly led by the emotions (monkey). Second Stage The aspirant (man) with remembrance (rope) and watchfulness (hook) drive the elephant in the right direction. The white spot indicates that the mind begins to become a bit calmer. Third Stage With the rope (power of recollection) now in control, the mind (white headed, elephant) turns to the aspirant (man). At this stage the distraction viz. passivity (rabbit) appears. The distraction may lead to delay or a false state of peace which is really a form of depression and makes the mind gradually weaker. Fourth Stage With distraction and confusion of the mind being reduced to nearly half (half white elephant) the alert aspirant (man) understands the consequence of his actions. Now the hold of remembrance is slackened (loosened rope). The mind (elephant), emotions (monkey) and false passivity (rabbit) look back Fifth Stage The senses in control, energetic control rises. The man is not even looking at the elephant although the hook and rope are ready. Sixth Stage The distraction of the inner emotion and mental events having gone energetic concentration arises. No hook and rope are needed. The mind (elephant) is stopped from wandering by clear understanding. Seventh Stage With complete pacification of the mind the man is behind the mind (elephant). The passivity (rabbit) disappears. Eighth Stage The aspirant (man) does not need to look at the mind (elephant). It comes and obeys. Ninth Stage The path has ended the mind (elephant) is at rest. The mind and object become one. Tenth Stage Many new and extraordinary experiences come. The man is shown flying alone. Riding the elephant is the attainment of Calm-abiding. Across the rainbow is mental bliss. Wielding the sword of perfect insight

WORLD HERITAGE

The word education comes from the Latin e-ducere meaning "to lead out."

Socrates: “Wisest is he who knows he knows not.”

In ancient Greece, Socrates argued that education was about drawing out what was already within the student. True wisdom, Socrates said, consists in the knowledge of the essence of things. This form of knowledge cannot be acquired from without, but must be sought within the soul itself. His first aim, therefore, was to train men to think, and by thinking to reach the source of knowledge within themselves.

Aristotle (right), gestures to the earth, representing his belief in knowledge through empirical observation and experience, whilst Plato (left) gestures to the heavens, representing his belief in The Forms.

Plato accepted the objective world as a representation of ideas. In Plato's political philosophy, only wise men who understand the dual nature of reality are fit to rule the country. Plato believed that the highest goal in all of education, is knowledge of the Good; that is, not merely an awareness of particular benefits and pleasures, but acquaintance with the Form itself. Just as the sun provides illumination by means of which we are able to perceive everything in the visual world, he argued, so the Form of the Good provides the ultimate standard by means of which we can apprehend the reality of everything that has value.

Aristotle - Education is a function of the State, and is conducted, primarily at least, for the ends of the State. State – It is the highest social institution which secures the highest goal or happiness of man. Education should be guided by legislation to make it correspond with the results of psychological analysis, and follow the gradual development of the bodily and mental faculties ("Aristotle" 384322 BC). Plato and his students, in a mosaic from Pompeii of the early 1st century BC. The location is undoubtedly Plato's Academy, with Athens visible in the background. Plato sits under the tree reading from a scroll and pointing to a celestial globe; is he pointing to Atlantis? Aristotle is the figure to the right, the only one with his back to Plato, though he cannot resists looking back to him (Naples, Museo Archeologico Nazionale,).

The art of persuasion, as practiced today in political debate as well as in the courts of law, has developed over the ages. Quintilian’s book, contains one of the fullest surveys of oratorical insights ever written that has come down to us in its entirety. It has been used in teaching oratory at universities since the Middle Ages. Quintilian’s twelve-volume textbook - Institutio Oratoria deals not only with the theory and practice of oratory, but also with the foundational education and development of the orator himself.

Marcus Fabius Quintilianus 35 - 95 AD His definition of an orator as "the good man speaking well."

“he educates and at the same time demonstrates eloquence, that is, he teaches in word and in deed most happily” - Martin Luther, the German theologian and ecclesiastical reformer

A portion of Quintilian (10. 1. 87) from the 10th century Codex Laurentianus 46, 7. (Sandys 215).

Quintilian the teacher of oratory opened a public school. Among his students were Pliny the Younger, and perhaps Tacitus. Quintilian advocated that 1. The speaker must have a high moral character. 2. It helps if the speaker has knowledge of a broad range of subjects, and it is imperative that he knows the subject on which he speaks in-depth. 3. He stresses the importance of the moral appeal 4. He advocates simple and clear language. “a good teacher will not burden himself with a larger number of pupils than he can manage, and it is further of the very first importance that he should be on only friendly and intimate terms with his students and make his teaching not a duty but a labor of love” “Above all things we must take care that the child, who is not yet old enough to love his studies, does not come to hate them and dread, the bitterness which he had once tasted, even when the years of infancy are left behind. His studies must be made an amusement”

"Father" of modern education.

John Amos Comenius (1592-1670)

Comenius advocated relating education to everyday life by emphasizing contact with objects in the environment and systematizing all knowledge. He did not regard religion and science as incompatible.

The proper education of the young does not consist in stuffing their heads with a mass of words, sentences, and ideas dragged together out of Comenius promoted the method and the search for various authors, but in psychologically grounded opening up their understanding to the outer principles of teaching in his world, so that a living stream Didactica Magna. may flow from their own minds, just as leaves, flowers, and fruit spring from the bud on a tree.

“We are all citizens of one world, we are all of one blood. To hate a man because he was born in another country, because he speaks a different language, or because he takes a different view on this subject or that, is a great folly. Desist, I implore you, for we are all equally human…. Let us have but one end in view, the welfare of humanity.”

“If mothers, then, were not educated, then children would not be educated as well.”

Some principles Comenius observed in nature applicable to education: 1.

Nature observes a suitable time.

2. Nature prepares the material, before she begins to give it form. 3. Nature chooses a fit subject to act upon, or first submits one to a suitable treatment in order to make it fit. 4. Nature is not confused in its operations, but in its forward progress advances distinctly from one point to another.

In an age when people believed that human beings were born naturally evil and that goodness and knowledge had to be beaten into them, Comenius believed that they were born with a natural craving for knowledge and goodness, and that schools beat it out of them.

5. In all the operations of nature, development is from within. 6. Nature, in its formative processes, begins with the universal and ends with the particular. 7. Nature makes no leaps, but proceeds step by step. 8. If nature commences anything, it does not leave off until the operation is completed. 9. Nature carefully avoids obstacles and things likely to cause hurt.

- J Locke 1693 treatise ‘Some Thoughts Concerning Education’ on education was the most important philosophical work on education in Britain. It was translated into almost all of the major written European languages during the eighteenth century, and influenced nearly every European writer on education. Locke advises parents to watch their children carefully in order to discover their "aptitudes," and to nurture their children's own interests rather than force them to participate in activities which they dislike the "associations of ideas" made when young are more significant than those made when mature because they are the foundation of the self—they mark the tabula rasa.

J Locke 1632 - 1704 The instructor "should remember that his business is not so much to teach [the child] all that is knowable, as to raise in him a love and esteem of knowledge; and to put him in the right way of knowing and improving himself."

"the little and almost insensible impressions on our tender infancies have very important and lasting consequences."

Locke firmly believed in physical endurance and conditioning of children to endure harsh conditions while young, in order to inure them to, for example, cold temperatures when they were older: "Children [should] be not too warmly clad or covered, winter or summer" (Locke's emphasis), he argues, because "bodies will endure anything that from the beginning they are accustomed to." Locke dedicates the bulk of Some Thoughts Concerning Education to explaining how to instill virtue in children. He defines virtue as a combination of self-denial and rationality: "that a man is able to deny himself his own desires, cross his own inclinations, and purely follow what reason directs as best, though the appetite lean the other way" His attempt to solve this problem is not only to treat children as rational beings but also to create a disciplinary system founded on esteem and disgrace rather than on rewards and punishments. For Locke, rewards such as sweets and punishments such as beatings turn children into sensualists rather than rationalists; such sensations arouse passions rather than reason. He argues that “such a sort of slavish discipline makes a slavish temper" ¾The development of a healthy body; ¾ The formation of a virtuous character; ¾The choice of an appropriate academic curriculum.

Rousseau’s philosophy and method advocates that a students character be developed such that he has a healthy sense of self-worth and morality. Rousseau argued that the development of the arts and sciences, did not improve man in habits and moral. Far from improving human behavior, the development had promoted inequality, idleness, and luxury. The French Nobel writer Romain Rolland once said of Rousseau: "He opened into literature the riches of the subconscious, the secret movements of being, hitherto ignored and repressed." JEAN JACQUES ROUSSEAU 1712 – 1878 French, Swiss-born writer and philosopher, “Human beings are good by nature.” “ the goal of education should be to cultivate our natural tendencies.”

"Man is born free; and everywhere he is in chains." His catchphrase 'Liberté, Égalité, Fraternité', inspired the French Revolution. The Emile or On Education is essentially a work that details Rousseau’s philosophy of education.

As 'a little seed... contains the design of the tree', so in each child is the promise of his potentiality. 'The educator only takes care that no untoward influence shall disturb nature's march of developments'.

‘How Gertrude teaches her Children.’ J H Pastalozzi 1746 -1827

Pastalozzi real work lay in the principles of education which he practiced, the development of his observation, the training of the whole man, the sympathetic application of the teacher to the taught, of which he left an example.

¾proceed from the easier to the more difficult. ¾begin with observation, ¾pass from observation to consciousness, ¾from consciousness to speech. ¾Then come measuring, drawing, writing, numbers, and so reckoning

Instead of dealing with words, he argued, children should learn through activity and through things. They should be free to pursue their own interests and draw their own conclusions. He tried to reconcile the tension, recognized by Rousseau, between the education of the individual (for freedom) and that of the citizen (for responsibility and use). He looks to 'the achievement of freedom in autonomy for one and all'

Pestalozzi with the orphans in Stans

Concept of individual maturation Inner Freedom, Perfection, Benevolence, Justice, and Equity or Recompense

According to Herbart, abilities were not innate but could be instilled, so a thorough education could provide the framework for moral and intellectual development. J F Herbert 1776 - 1881 “He believed that every child is born with a unique potential, his Individuality, but that this potential remained unfulfilled until it was analysed and transformed by education in accordance with what he regarded as the accumulated values of civilization”

In 1840 he created the word kindergarten that signifies both a garden for children, a location where they can observe and interact with nature, and also a garden of children, where they themselves can grow and develop in freedom from arbitrary political and social imperatives. He designed the educational materials known as Froebel Gifts, which included geometric building blocks and pattern activity blocks. Friedrich Wilhelm August Froebel In 1837, having developed and April 21, 1782 – June 21, 1852 tested a radically new To learn a thing in life and educational method and through doing is much philosophy based on structured, more developing, activity based learning, Froebel cultivating, and moved to Bad Blankenburg and strengthening than to learn established his Play and it merely through the verbal Activity Institute which he communication of ideas. renamed in 1840 Kindergarten

“The path of least resistance and least trouble is a mental rut already made. It requires troublesome work to undertake the alternation of old beliefs.” “The belief that all genuine education comes about through experience does not mean that all experiences are genuinely or equally educative.”

J Dewey 1859 - 1952

Education is a social process; education is growth; education is not a preparation for life but is life itself.

John Dewey (1859-1952) believed that learning was active and schooling unnecessarily long and restrictive. His idea was that children came to school to do things and live in a community which gave them real, guided experiences which fostered their capacity to contribute to society. For example, Dewey believed that students should be involved in real-life tasks and challenges:

Experience and Nature (1925) Dewey recognizes the importance of the subjective experience of individual people in introducing revolutionary new ideas.

“By education I do not mean the present system but something in the line of positive teaching. Mere book learning won’t do. We want that education by which character is formed, strength of mind is increased, the intellect is expanded and by which one can stand on ones own feet.” “stand on ones own feet” in modern language is called ‘participation’

“If I had to do my education again I would “The training by which the current and not have studied facts expression of will are brought under at all. I would develop control and become fruitful are called the power of education” What We Believe In concentration and 'It would be better if the people got a little technical detachment; then with education, so that they might find work and earn a perfect instrument, their bread, instead of dawdling about and crying (i.e. the mind) collect for service. facts at will.” Education is the manifestation of perfection already in man

'Our great national sin is the neglect of the masses and that is the cause of our downfall,' said Swamiji. 'No amount of politics would be of any avail until the masses in India are once more well educated, well fed and well cared for,' Swamiji pointed out. '...if the mountain does not come to Mohammed, then Mohammed must go to the mountain. Why should not education go from door to door, say, if a ploughman's boy cannot come to education why not meet him at the plough, at the factory, just wherever he is? 'instead of frittering away our energies on ideal reforms, which will never become practical, we had better go to the root of the evil and make a legislative body, that is to say, educate our people, so that they may be able to solve their own problems. Until that is done all these ideal reforms will remain ideals only. The new order of things is the salvation of the people by the people, and it takes time to make it workable, especially in India, which had always in the past been governed by kings.'

"The education which does not help the common mass of people to equip themselves for the struggle for life, which does not bring out strength of character, a spirit of philanthropy, and the courage of a lion ... is it worth the name? Real education is that which enables one to stand on one’s own legs. The education that you are receiving now in schools and colleges is only making you a race of dyspeptics. You are working like machines merely and living a jelly-fish existence". Such a call was, perhaps, necessary. Macaulay’s Minute on Education of February 1835, favouring the teaching of English to Indians, threw open the doors of Western knowledge to the east and greatly influenced India’s social and political life in various ways. But it had also its baneful effects. In the absence of adequate avenues for science and technical education, knowledge in English turned out to be only a device to produce a clinical mindset. No dispute was there over the main thrust of Swamiji’s concept of education. Rather, there was a general agreement among the social and political leadership that unless man-making education is imparted it is bound to have a negative impact and a negative education. As Swamiji said, " any training that is based on negation is worse than death". (PTI)

"kindle their knowledge with the help of modern science. Teach them (masses) history, geography, science, literature and along with these the profound truth of religion".

Values 'Education is not the amount of information that is put into your brain and runs riot there, undigested, all your life. We must have lifebuilding, man-making, character-making assimilation of ideas. If you have assimilated five ideas and made them your life and character, you have more education than any man who has got by-heart a whole library.'17

Shraddha is faith in oneself, in one's own true Self and inherent powers 'What makes a man stand up and work? Strength. Strength is goodness, weakness is sin. ...And the only religion that ought to be taught, is the religion of fearlessness. Either in this world or in the world of religion it is true that fear is the sure cause of degradation and sin. It is fear that brings misery, fear that brings death, fear that breeds evil. And what causes fear? Ignorance of our own nature.'19

'By the observance of strict Brahmacharya all learning can be mastered in a very short time--one has an unfailing memory of what one hears or knows but once. It is owing to this want of continence that everything is on the brink of ruin in our country.

The question naturally arises here, how can these values be communicated to children and youths? Swamiji's answer is clear--'One should live from his very boyhood with one whose character is like a blazing fire and should have before him a living example of the highest teaching.'

Where the mind is without fear and the head is held high, Where knowledge is free; Where the world has not been broken up into fragments by narrow domestic walls; Where words come out from the depth of truth; Where tireless striving stretches its arms towards perfection; Where the clear stream of reason has not lost its way into the dreary desert sand of dead habit; Where the mind is led forward by thee into ever-widening thought and action— into that heaven of freedom, my Father, Let my country awake.

Tagore envisioned an education that was deeply rooted in one’s immediate surroundings but connected to the cultures of the wider world, predicated upon pleasurable learning and individualized to the personality of the child. He felt that a curriculum should revolve organically around nature with classes held in the open air under the trees to provide for a spontaneous appreciation of the fluidity of the plant and animal kingdoms, and seasonal changes. He emphasizes the importance of an empathetic sense of interconnectedness with the surrounding world: Tagore allowed students access to the room where he read his new writings to teachers and critics, and they were encouraged to read out their own writings in special literary evenings.

"Shyamali" is a beautiful example of traditional mud architecture and was one of Tagore's favorite residences

“We rob the child of his earth to teach him geography, of language to teach him grammar. His hunger is for the Epic, but he is supplied with chronicles of facts and dates...”

Tagore's Principles In summary, the principles of education most suited for our country enunciated by Tagore are as follows: 1. All educational processes should be rooted in our own cultural traditions. As he put it: "Emancipation from the bondage of the soil is not freedom for the tree". 2. The medium of instruction must be through one's own mother tongue. This was stated repeatedly by all Indian leaders, and mentioned by Tagore before the Saddler Educational Commission of 1917. This principle has been repeated several times after Independence, but despite such concurrence of views, our society has failed to achieve this basic measure in education. 3. Tagore was highly appreciative of the Guru-Sishya Ashram type of education. In this he echoes Sri Aurobindo's view that the most important method of education is "soul-to-soul contact" between Guru and Sisya. 4. Linked to the above, Tagore placed great importance on children learning in a natural environment, and said that nature herself was our greatest teacher. 5. The educational process should be one of self-discovery, and free creation. 6. The educational process should incorporate the act of playing, and the joy that playing brings. 7. Education should be linked to working, and learning a craft. This point was repeatedly echoed by Mahatma Gandhi, and he emphasized the importance of crafts, and economic independence, as central to education policy. 8. The school should be integral to Society. This is a view supported by all our thinkers, and even by Lord Curzon, who also placed great importance on rural primary schools located in their environment. 9. Intellectual education should be linked with the arts and crafts which deal with human emotions. 10. Education should also involve spiritual or religious education, which meant for Tagore the comprehension that we are an integral part of cosmic infinity. Gandhiji once said: "True education should result not in material power, but in spiritual force". 11. Education should lead towards an understanding of the brotherhood of man. It is interesting that the Navodaya Vidyalayas (NPE 1986) also talk of bringing children together from different areas, castes, and cultural backgrounds to strengthen national unity. 12. Tagore saw villages as the real source of our national vitality, just as Mahatma Gandhi did. He also felt the need for Gram Swaraj. Essentially, Gandhiji and Tagore agreed on the following priorities for the nation: a) Rejection of the caste hierarchy; b) Hindu Muslim unity; c) Constructive work in villages; d) Education through constructive social work, and through working at a trade or craft; e) Revival of village crafts; and f) Self-government at the village level. 13. Neither Gandhi nor Tagore rejected scientific development, or material progress. Both wanted a very much higher standard of living for the masses than existed in their times. They saw clearly that the Western method of education would maintain inequalities, and was incapable of achieving development, or political freedom. Tagore saw that those who had "lost the harvest of their past had also lost their present age". He also said that "political freedom does not give us freedom, when our mind is not free". The key question was how to assimilate Western values, science and knowledge, within an Indian cultural, educational framework that would deliver us from poverty and ignorance. 14. All the great Indian leaders saw the Western form of education as enslaving, and denying us true knowledge. They feared Western aggression, and the way by which the West excluded the great masses of the people, and swallowed up other cultures and knowledges. Tagore accused the West of exclusiveness -it fell upon the resources of other people, and it was "cannibalistic" in its tendencies.

Shri Aurobindo makes learning a self-starting, self propelling process. He defines the role of the teacher from a mere possessor of information to a facilitator and a guide for the learner. British Education system created a difference the educated and the masses; the educated considered themselves a separate superior class. They had no desire to diffuse the intellectual knowledge over the country and learning was not connected with the living forces of society—the masses were not made a sharer in the classic traditions of the lettered world." "The first principle of teaching is that nothing can be taught".

"What are you to do with this great clever class, forced up under a foreign system, without discipline, without contentment and without God ?"

"The fundamental weakness of our Indian educational system is that the average Indian student cannot bring his education into any direct relation with the world in which, outside the class or lecture room, he continues to live. For that world is still the old Indian world of his forefathers, and it is as far removed as the poles asunder from the Western world which claims his education."

WHAT IS A SCHOOL?

The school opens you, to a world of education and enlightenment

The school is a place that nurtures talent and creativity "The intuitive mind is a sacred gift and the rational mind is a faithful servant. We have created a society that honors the servant and has forgotten the gift" -Albert Einstein

“Creativity can solve almost any problem. The creative act, the defeat of habit by originality overcomes everything.” George Lois "The creation of something new is not accomplished by the intellect but by the play instinct acting from inner necessity. The creative mind plays with the objects it loves." -Carl Jung

The school is an institution that helps students scale new heights

The school is a nursery that cultivates knowledge and sportsmanship

The school is the right place to aim for a bright future

Activities that capture the center of what the class is studying. ¾math's can be learnt via learning proportions in cooking or figuring out how long it would take to get from one place to another by mule ¾history could be learnt by experiencing how people lived, geography, what the climate was like, and how plants and animals grew, were important subjects

FOUNDATION OF KNOWLEDGE

Creativity Creative people produce something new through imaginative skill, whether a new solution to a problem, a new method or device, or a new artistic object or form. Creativity refers to a richness of ideas and originality of thinking. Creative people have a strong interest in apparent disorder, contradiction, and imbalance, which seem to be perceived as challenges. Creative people may possess an exceptionally deep, broad, and flexible awareness of themselves. Intelligence has little correlation with creativity; thus, a highly intelligent person may not be very creative.

The courage to speak the truth. All the time. Because lies are the biggest and most obvious sort of cowardice that all of us hide behind. The courage to speak our mind and not stay silent, simply because we are afraid that other people might not agree with us. The courage to stand up for what we believe in.

COURAGE

The courage to follow public rules and laws and insist that other people follow them too.

Damn You

The sign of a courageous person, then, is someone who feels, fear, recognizes fear and still goes on to do what he or she believes is right.

The courage to resist those who take the easy ways out, which only leads to more corruption and red tape in our social systems. Courage is not the absence of fear. It is acting in spite of it.

RIGHTEOUSNESS

The saffron colour denotes renunciation or disinterestedness.

'that which upholds or supports' Dharma, which is righteousness, cosmic order and duty, The white in the centre is light, the leading us on the right path. path of truth to guide our conduct. The green shows our relation to (the) soil, our relation to the plant life here, on which all other life depends.

The way to higher Truths Right Good Ethical Just Honest Kind Impartial Considerate Courteous Polite Patient

The "Ashoka Chakra" in the centre of the white is the wheel of the law or dharma. Truth or satya, dharma or virtue ought to be the controlling principle of those who work under this flag. Again, the wheel denotes motion. There is death in stagnation. There is life in movement. India should no more resist change, it must move and go forward. The wheel represents the dynamism of a peaceful change. Sarvepalli Radhakrishnan,

Indomitable Spirit

The wounded snake its hood unfurls, The flame stirred up doth blaze, The desert air resounds the calls Of heart - struck lion's rage. The cloud puts forth its deluge strength When lightning cleaves its breast, When the soul is stirred to its inmost depth Great ones unfold their best. Let eyes grow dim and heart grow faint, And friendship fail and love betray, Let Fate its hundred horrors send, And clotted darkness block the way. All nature wear one angry frown, To crush you out -- still know, my soul, You are Divine. March on and on, Nor right nor left but to the goal. Nor angel I, nor man, nor brute, Nor body, mind, nor he or she, The books do stop in wonder mute To tell my nature; I am He. Before the sun, the moon, the earth, Before the stars or comets free, Before e'en time has had its birth, I was, I am, and I will be. The beauteous earth, the glorious sun, The calm sweet moon, the spangled sky, Causation's laws do make them run; They live in bonds, in bonds they die. And mind its mantle dreamy net Cast o'er them all and holds them fast. In warp and woof of thought are set, Earth, hells, and heavens, or worst or best. Know these are but the outer crust -All space and time, all effect, cause. I am beyond all sense, all thoughts, The witness of the universe. Not two or many, 'tis but one, And thus in me all me's I have; I cannot hate, I cannot shun Myself from me, I can but love. From dreams awake, from bonds be free, Be not afraid. This mystery, My shadow, cannot frighten me, Know once for all that I am He.

HOW?

PHOTOGRAPHIC DISPLAY OF HOW WE FULFILL THE ABOVE REASONS UNDER CAPTIONS AS BELOW

PHOTOGRAPHIC THEMES

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17.

The good man speaking well Teaching a labor of love Studies made an amusement Relating education to everyday life Compatibility of religion and science Opening the students understanding of the outer world Encourage natural craving for knowledge and goodness Learning the right way of knowing and improving oneself Raising a love and esteem of knowledge Being put in the right way of knowing Creating an association of ideas Small instances Raised in love and esteem of knowledge Discovering aptitudes and nurturing interests Physical endurance and conditioning Cultivating self denial and rationality A disciplinary system founded on esteem and disgrace rather than on rewards and punishments 18. Healthy sense of self-worth and morality 19. Understanding of the brotherhood of man

20.Cultivating our natural tendencies 21.Opening up understanding to the outer world 22.Born with a natural craving for knowledge and goodness 23.The choice of an appropriate academic curriculum 24.The sympathetic application of the teacher to the taught 25.Learning through activity and through things 26.Abilities are not innate but can be instilled 27.Education - the accumulated values of civilization” 28.Learning through doing 29.Garden for children 30.Education a social process 31.Education is not a preparation for life but is life 32.Positive teaching 33.‘Participation’ 34.Education going from door to door 35.Curriculum revolves organically around nature 36.Nature the greatest teacher 37.Education through the act of playing 38.Guru-Sishya Ashram type of education