In the current phase of time, it appears to us that the field of education is under the throes of transition.
As a result of regressive approach of the former policy makers, we have witnessed great decay of morality in our Education institutions.
That's why, we feel an urgent need for the redressal of our educational framework and hence new education policy is under way to approach.
In this new model, all great scholars, polymaths, thinkers and esteemed educators lay emphasis in one voice on Holistic vision, i.e., Akatma Darshan of Education.
This is perhaps the central aim of the education which gets its echoes in our Vedic philosophy as well.
In the last four chapters of Sri Aurobindo's The Human Cycle, there is a description of a transitional period- what he calls a " spiritualized society".
It is a stage when mankind, having accepted the ideals of Indian antiquity, will be engaged in the process of giving it a shape in all its activities and institutions. He describes the highest significance of human life in the context of Srimad Bhagavad Geeta:
"It will reveal to man the divinity in himself as the Light, Strength, Beauty, Good, Delight, Immortality that dwells within and build up in his outer life also the kingdom of God which is first discovered within us. It will show man the way to seek for the Divine in every way of his being, sarvabhavena1 and so find it and live in it, that however-even in all kinds ofways-he lives and acts, he shall live and act in that 2 in the Divine, in the Spirit, in the eternal Reality of his being." *
According to Sri Aurobindo a spiritual religion of humanity is the hope of the future. By this, it is not meant what is ordinarily called a universal religion, a system, a thing of creed and intellectual belief and dogma or an outward rite. Mankind has tried unity by these means often but it has failed always. In fact, it deserved to be failed, because there can be no universal religious system, except as in mental creed and vital form. The inner spirit is indeed one, but more than any other the spiritual life insists on freedom and variation in its self-expression and means of development. A religion of humanity means the growing realization that there is a secret Spirit, a divine Reality, in which we are all one, that humanity is its highest present vehicle on the Earth, that the human race and the human beings are the means by which it will progressively reveal itself here. It implies a growing attempt to live out this knowledge and bring about a kingdom of this divine Spirit upon Earth. By its growth within us oneness with our fellow- men will become the leading principle of all our life, not merely a principle of cooperation but a deeper brotherhood, a real and an inner sense of unity and equality and a common life. Our Upanishads beautifully describe... अहं ब्रह्माऽस्मि | तत् त्वम् असि| There must be the realization by the individual that only in the life of his fellow-men lies the essence of his own life. There must be the realization by the human race that only a freed and full life of the individual can be its own perfection and thereby a source of perennial happiness. Adding to that, there has to be a discipline and a way of salvation in accordance with this religion, that is to say, a means by which it can be developed by each man within himself, so that it may be developed in the life of the race. To go into all that this implies would be too large a subject to be entered upon here; it is enough to point out that in this direction lies the eventual road. No doubt, if this is only an idea of imagination, it may get vanished gradually. But if it is at all a truth of our being, then it must be the truth to which all is moving and in it must be found the means of a fundamental, an inner, a complete, a real human unity which would be the one secure base of the unification of human life. A spiritual oneness which would create a psychological oneness not dependent upon any intellectual belief or rational unification, but ready always to enrich its secure unity by a free inner variation and a freely varied outer self-expression, this would be the basis for a higher type of human existence.
However, is there any testimony visible to our eyes to trace the evidence of an academic channel of such education in the current scenario? Could anyone confirm till the date that our educators have already achieved this greater goal of creating holistic human beings? It is true that many researches in this field have been done and many under the process, but the creation of honest, spiritually guided and intellectually rich human being can hardly be believed to be the reality in the imminent future. Therefore, the society per se is not just as it was in the time of antiquity and as a result of it, the evolution of the collective consciousness of the Nation is also under a very slugish motion. Hence, if one wants to achieve the speedy progress of the Nation, the creation of spiritually guided society is the first requirement and for that we will have to transform our academia as a system of Man Making Education.
It is the demand of the day that more and more qualitative researches, experimental researches and case studies with their implications should be given priority in the area of Man Making Education. Here, a question arises that whether it is possible through current research methodologies to arrive at such implications which are capable of transforming the present "Pleasure- Oriented" society into a Spiritualized one, as Sri Aurobindo envisions. The higher hope of humanity lies in the growing number of men who will realize this truth and seek to develop it in themselves, so that when the mind of man is ready to escape from its mechanical bent,—perhaps when it finds that its mechanical solutions are all temporary and disappointing,—the truth of the Spirit may step in and lead humanity to the path of its highest possible happiness and perfection.
If the collective efforts are to be made together, then and then the mission of our modern sages will become a material realization. With the aim of this great hope, the present issue is designed. The issue consists of five erudite papers and an article ranging from the areas of global citizenship and its current need for our children to the areas of spiritual peace in Indian antiquity. We hope that this issue will surely serve the best food of thoughts for the intellectual appetite of our learned readers.
Dr. Rita Parmar
Editor-in-Chief and Senior Lecturer