Sub-project Title
THE FIVE PHASES
OF TRUE MENTAL EDUCATION
A sub-project for the Foundation
Course for Facilitators (2005-06)
A course by The Gnostic Centre,
Facilitator : Ameeta Mehra
Student : Sunaina Singh
Total Number of Words : 2,386
Date of Submission :
INTRODUCTION
. 1
WHAT IS TRUE MENTAL EDUCATION?
. 1
WHAT ARE THESE FIVE
PHASES?
. 1
PHASE I
. 2
PHASE II
. 3
PHASE III
. 3
PHASE IV
. 4
PHASE V
. 5
CONCLUSION
. 7
APPENDIX-1
. 8
*About the phase one
APPENDIX-2
11
*About the phase two
APPENDIX-3
12
*About the phase three
APPENDIX-4
13
*About the phase four
APPENDIX-5
16
*About the phase five
A Truly Developed Mind These
words have been always striking my attention. I have always found myself lost
in these words and questioning, what does it mean? How can one develop ones
mind? How to go about it? How much personal effort is required? Are there any
possibilities? And so on. There has been always a constant inner thirst and
curiosity to have clarity on this subject. I have always desired to develop my
own mind and understand it properly. As Sri Aurobindo says,
mind seeks for
light, for the discovery of knowledge and for mastery by knowledge
[1]
Hoping
to receive the knowledge I began my sub-project to study and to understand
the true education of the mind and its five phases of development in the light
and the guidance of Sri Aurobindo and The Mother.
WHAT
IS TRUE MENTAL EDUCATION?
A true mental education, which
will prepare man for a higher life, has five principal phases.[2] What does The Mother mean by a higher life
and what are these five phases?
According
to me a higher life means, a life, which is consecrated to the higher aim and
purpose, which is not governed by the small and petty thinking, living and
being. Therefore, to achieve the higher aim, one needs to follow the five
principal phases of developing the mind. These phases usually appear in order
one after another. But in the case of exceptional individuals they may take
place simultaneously. It all depends upon the level and state of consciousness
of an individual.
1) Development of the power of
concentration, the capacity of attention
2) Development of the capacities of
expansion, widening, complexity and richness
3) Organisation of ones ideas
around a central idea, a higher ideal or a supremely luminous idea that will
serve as a guide in life
4) Thought-control, rejection of
undesirable thoughts, to become able to think only what one wants and when one
wants
5) Development of mental silence,
perfect calm and a more and more total receptivity to inspirations coming from
the higher regions of the being.[3]
PHASE I (Development of the
power of concentration, the capacity of attention)
·
According
to The Mother, To concentrate means to find oneself. It is the quest, the
means to follow. It is the shortest way to get anything. One only has to
concentrate but deep within and toc! You get the thing, the word, the idea,
the feeling, the place you want to discover, the plane of consciousness, and
with perseverance and a constant effort, find the Self and the soul. To
concentrate in order to find the soul. With the help of concentration, one can achieve
everything.[4]
·
Attention
to a single thing is called concentration. Concentration is the first stage of
development of the mind. It is the capacity to keep ones attention at one
point.
·
Concentration
can be developed exactly like one develops muscles. Just as, when we take up
physical exercise, the muscles hurt in the beginning, in the same way, when one
starts developing concentration, one feels stress in the beginning.
·
Interest
is the key to develop ones concentration.
One can concentrate when one is
interested in something. What happens if one is not interested in a particular
thing? Having experienced it, I can say, it demands a lot of personal effort
and will to develop interest for uninteresting work. When I think about myself
I was quite satisfied and happy to see my good span of concentration in most of
the areas wherever my personal interest was involved. But on the other hand, I
would lose my attention when the work would not be of my interest and would be
asked by others to do it. I would often feel this when I had to understand and
write summaries of the conceptual understanding of the content of a book. For
example, when I began the Foundation Course for Facilitators[5]
and had to read different books, I would feel lost and was not able to
concentrate while reading them. Whenever I tried to read, my mind used to
wander after reading one or two lines. So, I tried to develop interest by
linking the subject of the content to my personal life. Often I would tell
myself, it is going to be good for my growth and if I give-up right now then
the problem will not go. Therefore, I fixed a time for myself to read
consciously without losing attention. I began with reading one paragraph a day
and tried to reflect on it. Relating to my personal life helped in creating
interest and thereby developing my concentration. As I became more conscious
while reading, I was able to concentrate more. Now gradually it is becoming a
part of my daily routine.
·
Widening
of the mind would mean to overcome ones mental rigidities, preconceived ideas,
conceptions and points of view. It is the capacity to deal with a subject from
different points of view.
·
Widening
is important to increase the suppleness of the mind and to develop the ability
to comprehend.
·
The
exercise of thesis, antithesis and synthesis helps in the process of widening.
·
Another
way of widening ones mind is to identify oneself with something vast and
large. Exposure also brings wideness in oneself.
·
The
personal conflicts can also be resolved through the process of widening. Mother
says, whenever there is a disagreement on any matter one must try to widen and
understand the other persons point of view. By rising above oneself one can
bring harmony and can find the solution without hurting any ones viewpoints.
·
The
faculties of imagination, comparison, reasoning and judgment, help in widening
the mind.
By nature I found myself very
rigid in my opinions, thoughts and ways of living. I was not very open to
accepting others ideas easily with the result I would often feel disharmony in
my personal relationships and also in my work. I felt there was a need to widen
myself not only mentally but also emotionally so that I could bring harmony in
my work as well as in my relationships. I began my journey by exposing myself
to reading different types of good books, which can bring richness in my
thoughts and ideas. Secondly, whenever I had disagreements with my friends,
before reacting or coming to any conclusion I would step back and reason out
through questioning myself. Stepping back and giving a conscious thought on any
matter helped me to deal with the situation. However, though being aware of my
own weakness and trying to resolve it is helping me to widen myself, yet I have
a long way to go. Now I can see myself being fairly open to others, which is a
good sign for my progress.
PHASE III (Organisation of
ones Ideas around a Central Idea)
·
In
The Mothers words
mind too ripens and is more and more capable of general
ideas; and along with this, there always comes the need for certitude, for a
knowledge stable enough to be made the basis of a mental construction which
will permit all diverse and scattered and often contradictory ideas accumulated
in the brain to be organized and put in order.[6]
·
When
one is able to discover the central idea and is capable of placing all the
other ideas around it one experiences the orderliness and harmony in their
life. Thus one needs to take special care in choosing the central idea.
1) Is there a need to organize
oneself?
2) Do I organize my day
properly?
3) How do I organize my thoughts,
ideas and feelings?
4) Do I question my thoughts and
feelings?
5) Do I organize my words, speech
and work before presenting to someone?
6) How long do I procrastinate,
being disorganized?
7) When do I feel myself in
chaos? How do I deal with the chaotic
situation?
8) Do I give importance to
organizing material things?
9) How much conscious effort do I
put to organize material things?
10) Do I use any logic when I
organize myself?
I came across these many questions
while reading about Phase-III Organisation of ones Ideas around a Central
Idea. And when I reflected on each question,I figured out that in my
day-to-day life I was good at organizing material things but when I had to
organize my ideas and thoughts I would get stuck and present them vaguely.
While reflecting on this aspect I thought it was due to my lack of experience
and knowledge about the subject, but the main reason was that often I dont
give a proper thought on what I say, why I say or do things. There was a need
to become more conscious and develop the habit of questioning before presenting
my ideas and thoughts. Thus I consciously made a habit of thinking before
saying anything. Mind-mapping too helped me to organize myself mentally.
PHASE IV (Thought Control and
Rejection of undesirable thoughts)
·
According
to The Mother thoughts are living entities. They have their own likes, dislikes,
attractions and repulsions. So we must take a very special attitude towards
them. If they are left uncontrolled they can create great chaos in our mind.
·
Thought
is a principle of formulation, which has the power of creating forms. It is
said that what we think we become. Therefore, we need to train ourselves to
receive what we want to receive.
·
Control
over thoughts is one of the most important aspects of self-education and it
requires hard labour and constant practice to be able to control ones thoughts.
·
There
are four movements that help in achieving the control over thoughts.
1) To observe ones thought
2) To watch over ones thought
3) To control ones thought
4) To master ones thought [7]
One day, I sat down to observe my
thoughts
Willing to be detached with
whatever I have caught
When I opened the door, it took
me round and round
Some lifted me up and some pulled
me down
Some were from the past, which I
had worn like a crown
Some made me happy but others
made me cry
Some showed the way to
keep on trying
Just flowing with the thoughts I
became annoyed
What to keep and what to avoid
This was the journey that I made
with my thoughts
Nothing I rejected, whatever I
have caught
PHASE V (Developing the Mental
Silence)
·
Silent
Mind is a state where one experiences a complete stillness in the mind. There
is not even a subtle vibration in the mind. And while being in this state one
receives direct inspirations and knowledge from above.
·
Silent
mind helps in achieving spontaneity in action and in developing the faculty of
intuition.
·
To
be silent does not mean to remain quiet from outside. It is by making oneself
still from within that one can gain a power of silence and open oneself to the
light. By cultivating the habit of being quiet, one can gain right
understanding before taking any action.
·
Changing
mental activity is a way to rest our mind.
·
When
the mind is not quiet and gets rest, it creates disharmony in our being. For
example, body becomes tired and opens itself to illness; emotionally, one
experiences irritation and frustration and mind becomes chaotic and is unable
to take decisions.
How
to stop discussions in the mind?
The
first condition is to talk as little as possible.
The
second is to think just of what you are doing at the moment and not of what you
have to do or of what you have done before.
Never
regret what is past or imagine what will be.
Check
pessimism in your thoughts as much as you can and become a voluntary optimist.[8]
Becoming
more conscious towards these steps and practicing them every day is a great
help for me to save my energy as well as to concentrate on my work and study.
It is helping me to feel a kind of calmness within and also reflecting in my
work.
I would have enjoyed the vastness
of the sky
If I was a river
I would have explored life
meandering through caves sometimes narrow, sometimes wide
If I was a sculptor
I would have shaped my life by
chiseling it to perfection
If I were the sea
I would have known the depths and
stillness of my being
If I were flowers
My fragrance would have filled
the air, I would have experienced the joys of self-giving
These are thoughts that I dwelt
in these days
Questioning myself and looking
for ways
Where I want to go and what I
want to be?
The vastness of the Sky or the
depths of the Sea
These are possibilities which
seem a long way away
But I have a feeling
My Aspiration will shine like a
golden ray
To conclude this I can only say
that the study of five phases of true mental education has not only opened my
mind but also has brought the shift in my own perspective of looking and
understanding things. It has helped me to quieten and widen my mind and thereby
deepen my personality. Though it is just a beginning, and there is still so
much more to be learnt, derived and assimilated but at least now I am focused
and have the direction.
SUNAINA
Note: I will also suggest that you refer to the appendix.1 to 5
Undeniably, what most impedes
mental progress in children is the constant dispersion of their thoughts. Their
thoughts flutter hither and thither like butterflies and they have to make a
great effort to fix them. Yet this capacity is latent in them, for when you
succeed in arousing their interest, they are capable of a good deal of
attention.[9]
Attention is a factor in
knowledge, the importance of which has been always recognized. Attention is the
first condition of right memory and of accuracy. To attend to what he is doing
is the first element of discipline required of the student, and, as I have
suggested, this can easily be secured if the object of attention is made
interesting.[10]
Attention to a single thing is
called concentration. One truth is, however, sometimes overlooked; that
concentration on several things at a time is often indispensable. When people
talk of concentration, they imply centring the mind on one thing at a time; but
it is quite possible to develop the power of double concentration, triple
concentration, multiple concentration.[11]
The mind, if not controlled, is
something wavering and imprecise. If one doesnt have the habit of
concentrating it upon something, it goes on wandering all the time. It goes on
without a stop anywhere and wanders into a world of vagueness. And then,
when one wants to fix ones attention, it hurts. There is a little effort
there, like this: Oh! How tiring it is, it hurts! So one does not do it. And
one lives in a kind of cloud. And your head is like a cloud; its like that,
most brains are like clouds: there is no precision, no exactitude, no clarity,
it is hazy vague and hazy. You have impressions rather than knowledge of
things. You live in an approximation, and you can keep within you all sorts of
contradictory ideas made up mostly of impressions, sensations, feelings,
emotions all sorts of things like that which have very little to do with
thought and
which are just vague ramblings.
But
if you want to succeed in having a precise, concrete, clear, definite thought
on a certain subject, you must make an effort, gather yourself together, hold
yourself firm, concentrate. And the first time you do it, it literally hurts,
it is tiring! But if you dont make a habit of it, all your life you will be
living in a state of irresolution. And when it comes to practical things, when
you are faced with for, inspite of everything, one is always faced with a
number of problems to solve, of a very practical kind, well, instead of being
able to take up the elements of the problem, to put them all face to face, look
at the question from every side, and rising above and seeing the solution,
instead of that you will be tossed about in the swirls of something grey and
uncertain, and it will be like so many spiders running around in your head
but you wont succeed in catching the thing.[12]
But one has to know how to
concentrate and each plane has a certain level of concentration. To know how to
concentrate is to acquire the power to withdraw from all other things except
the one thing you wish to achieve.
Do
you know what you should do? to start with: you sit before a wall and say to
yourself: Let my mind be as white as the wall. Then, if you see a little
black dot on the wall, - or anywhere else, - a dot, you start concentrating on
this dot, with an intent gaze, without allowing any other thoughts to come into
your mind, without moving, without wavering as if you wanted to envelop this
dot with your hypnotic gaze. Then you will see that you begin to have a
relation with this dot and that nothing else around exists any longer. Only the
dot exists, and yourself, attracted as if by a magnet. You have a penetrating
gaze. Then, little by little, the black dot doesnt exist in your gaze any
more; you are concentrating very hard. But instead of a black dot, there is a
luminous dot; as if everything were appearing differently. The black dot has
become a luminous dot. And one can see other movements just around this
luminous dot is seen and nothing else around. And a kind of deep relation is
being established. You are going to try and tell me.
Then,
if one learns how to concentrate even more, really concentrate with intensity,
one perceives that it is not oneself who is concentrating, and that the ego
does not exist any longer, but that an altogether detached will, - without
thoughts unflickering, a sort of emptiness but well sustained by the
aspiration, - is acting through the so called self. For the Self seems to be
hidden. But the concentration is well directed, deeply fixed there, within (Mother
shows the psychic center), undisturbed by the outward happenings,
discovering regions of happiness where the divine sweetness reigns. One
discovers layer after layer of planes of consciousness, and one leaves behind
oneself the subtle bodies, one after another, until there is no more resistance
and the soul reveals itself before us, without any agent, without any foreign
support. And one discovers the soul in its plenitude. If one starts living in
such a way, then one lives forever a new birth. At each moment, a new light and
a new love. One springs forward, to always discover something new. That is
life.
One
has to know how to concentrate by going deeply there within, to find the inner
seat from where one should aspire more and more, and at the same time, reject
all that disturbs the impulses, the sensations, and the thoughts. All that
does not belong to us has to be rejected, so that we may be pure in order to
identify ourselves with the Divine Consciousness. Three stages that help one
another: to concentrate, to reject, and to aspire for the identification with
the Divine.[13]
1) By developing the faculty of
observation: One can develop the power of observation by:
·
Training
of the senses to do their work perfectly
·
Imitation
by hand ensures accuracy of observation. This is the first use of drawing.
2) Judgement and Analogy
In its natural state the human
mind is always limited in its vision, narrow in its understanding, rigid in its
conceptions, and a constant effort is needed to enlarge it, make it supple and
deep.[14]
In order to increase the
suppleness and comprehensiveness of his mind, one should see not only that he
studies many varied topics, but above all that a single subject is approached
in various ways, so that the child understands in a practical manner that there
are many ways of facing the same intellectual problem, of considering it and
solving it. This will remove all rigidity from his brain and at the same time
it will make his thinking richer and more supple and prepare it for a more
complex and comprehensive synthesis. In this way also the child will be imbued
with the sense of the extreme relativity of mental learning and, little by
little, an aspiration for a truer source of knowledge will awaken in him.[15]
1) Thesis, Antithesis and synthesis:
A clearly formulated thesis is set, against this opposed its antithesis,
formulated with the same precision. Then by careful reflection, the problem
must be widened until a synthesis is found which unites the two contraries in a
larger and higher idea. [16]
2) Another way of widening ones
mind is to identify oneself with something vast and large.
3) By developing the faculties of
Imagination, Comparison, Reasoning and Judgment
The true role of the mind is the
formation and organisation of action. The mind has a formative and organizing
power, and it is that which puts the different elements of inspiration in
order, for action, for organizing action. And if it would only confine itself
to that role, receiving inspirations whether from above or from the mystic
centre of the soul and simply formulating the plan of action in broad
outline of in minute detail, for the smallest things of life or the great
terrestrial organizations it would amply fulfil its function.
It
is not any instrument of knowledge.
But
it can use knowledge for action, to organize action. It is an instrument of
organization and formation, very powerful and very capable when it is well
developed.[17]
What is organisation of ideas?
mind too ripens and is more and
more capable of general ideas; and alsong with this, there always comes the
need for certitude, for a knowledge stable enough to be made the basis of a
mental construction which will permit all diverse and scattered and often
contradictory ideas accumulated in the brain to be organized and put in order.[18]
The Need for organisation of
ideas
This ordering is indeed very
necessary if one wants to avoid chaos in ones thoughts. [19]
How to organise ones Ideas?
All contradictories can be
transformed into complementaries, but for that one must discover a higher idea
that will be able to harmonise them. It is good to consider all problems from
all possible standpoints to avoid partiality and exclusiveness, but if the
thought is to be active and creative it must, in each case, be the natural and
logical synthesis of all the points of view taken in. And if you are to make
the totality of your thoughts a dynamic and constructive force, you must take
grate care as to choice of the central idea of your mental synthesis; for upon
that will depend the value of the synthesis. [20]
Thought is a living, active,
autonomous entity. They have, as we do, their likes and dislikes, their
attractions and repulsions. We must therefore adopt a special attitude towards
them, treat them as people. If thoughts are left unguided and uncontrolled it
would lead to chaos and anarchy.[21]
Thought
.. is just the process,
the instrument of becoming
.. Is a principle of precise formulation, which has
the power of creating forms.
All
that one thinks one is, one can be the very fact of that thinking become. This
knowledge of this fact is a very important key for the development of the
being, not only from the point of view of possibilities of the being, but also
from that of the control and choice of what one will be, of what one wants to
be.
This
makes us understand the necessity of not admitting into ourselves any thought,
which destroys aspiration or the creation of the truth of our being.[22]
Control over this formative
activity of the mind is one of the most important aspects of self-education:
one can say that without it no mental mastery is possible. On the side of
study, all ideas are acceptable and should be included in the synthesis whose
very function is to become more and more rich and complex; but, where action is
concerned, it is just the opposite. The ideas that are accepted for translation
into action should be strictly controlled and only those that agree with the
general trend of the central idea forming the basis of the mental synthesis
should be permitted to express themselves in action. This means that e every
thought entering the mental consciousness should be set before the central
idea; if it finds a logical place among the thoughts already grouped it will be
admitted into the synthesis if not, it will be rejected so that it can have no
influence on the action. This work of mental purification should be done very
regularly in order to secure a complete control over ones action.[23]
Rejection of undesirable thoughts
Mother,
at times unpleasant thoughts come and disturb us. How can we get rid of them?
There
are several methods. Generally but it depends on people generally, the
easiest way is to think of something else. That is, to concentrate ones
attention upon something that has nothing to do with that thought, has no
connection with that thought, like reading or some work generally something
creative, some creative work. For instance, those who write, while they are
writing (let us take simply a novelist), while he is writing, all other
thoughts are gone, for he is concentrated on what he is doing. When he finishes
writing, if he has no control, the other thoughts will return. But precisely
when one is attacked by a thought, one can try to do some creative work, for
example, the scientist could do some research work, a special study to discover
something, something that is very absorbing; that is the easiest way.
Naturally,
those who have begun to control their thought can make a movement of rejection,
push aside the thought as one would a physical object. But that is more
difficult and asks for a much greater mastery. If one can manage it, it is more
active, in the sense that if you reject that movement, that thought, if you chase
it off effectively and constantly or almost repeatedly, finally it does not
come any more. But in the other case, it can always return. That makes to
methods.
The
third means is to be able to bring down a sufficiently great light from above
which will be the denial in the deeper sense; that is, if the thought which
comes is something dark (and especially if it comes from the subconscient or
inconscient and is sustained by instinct), if one can bring down from above the
light of a true knowledge, a higher power, and put that light upon the thought,
one can manage to dissolve it or enlighten or transform it this is the
supreme method. This is still a little more difficult. But it can be done, and
if one does it, one is cured not only does the thought not come back but the
very cause is removed.[24]
There are four movements which
are usually consecutive, but which in the end maybe simultaneous.
1) To observe ones thoughts-
Stepping back from ones thoughts and looking at it. To separate yourself from
your thoughts so that the movement of the consciousness and that of thought may
not be confused.
2) To watch over ones thoughts- To
observe our thoughts, as impartially as possible. Discerning between the good
and the bad, useful and harmful thoughts and constructive and defeatist
thoughts.
3) To control ones thoughts- Once
the enlightened judge of our consciousness has distinguished between useful and
harmful thoughts, the inner guard will come and allow to pass only approved
thoughts, strictly refusing admission to all undesirable elements.
4) To master ones thoughts- If you
have continued to cultivate the power of concentration and attention, only the
thoughts that are needed will be allowed to enter the active external consciousness
and then they become all the more dynamic and effective.
For this purpose it is good to
set apart some time each day when one can quietly go over ones thoughts and
put ones synthesis in order.[25]
Why Mental Silence
Once the habit is acquired, you
can maintain your control over thoughts even during work and action and will be
able not to let any come to the fore that is not useful to the thing
undertaken. Particularly if the power of concentration and attention is
continuously cultivated, the active external consciousness will allow only
those thoughts that are needed and then they become all the more dynamic and
effective. [26]
Changing mental activity is a
way of rest; but the greatest possible rest lies in silence. And in the case of
mental faculties, a few minutes passed in the calm of silence mean a more
effective rest than hours of sleep.
When
one will have learnt to silence the mind at will and concentrate it in the
receptive silence, then there will be no problem that one cannot solve, no
mental difficulty to which a solution will not be found. Thought, while in
agitation, becomes confused and impotent; in an attentive tranquility, the
light can manifest itself and open new horizons to mans capacity.[27]
How
can we establish a settled peace and silence in the mind?
First
of all, you must want it. And then you must try and must persevere, continue
trying. What I have just told you is a very good means. Yet there are others
also. You sit quietly, to begin with; and then, instead of thinking of fifty
things, you begin saying to yourself, Peace, peace, peace, peace, peace, calm,
peace! You imagine peace and calm. You aspire, ask that it may come: Peace,
peace, calm. And then, when something comes and touches you and acts, say
quietly, like this, Peace, peace, peace. Do not look at the thoughts, do not
listen to the thoughts, you understand. You must not pay attention to
everything that comes. You know, when someone bothers you a great deal and you
want to get rid of him, you dont listen to him, do you? Good! You turn your
head away (gesture) and think of something else. Well, you must do that:
when thoughts come, you must not look at them, must not listen to them, must
not pay any attention at all, you must behave as though they did not exist, you
see! And then, repeat all the time like a kind of how shall I put it? as an
idiot does, who repeats the same thing always. Well, you must do the same
thing; you must repeat, Peace, peace, peace. So you try this for a few
minutes and then do what you have to do; and then, another time, you begin
again; sit down again and then try. Do this on getting up in the morning, do
this in the evening when going to bed. You can do this
look, if you want to
digest your food properly, you can do this for a few minutes before eating. You
cant imagine how much this helps your digestion! Before beginning to eat you
sit quietly for a while and say, Peace, peace, peace! and everything
becomes calm. It seems as though all the noises were going far, far, far away (Mother
stretches out her arms on both sides) and then you must continue; and there
comes a time when you no longer need to sit down, and no matter what you are
doing, no matter what you are saying, it is always Peace, peace, peace.
Everything remains here, like this, it does not enter (gesture in front of
the forehead), it remains like this. And then one is always in a perfect
peace
after some years.
But
at the beginning, a very small beginning, two or three minutes, it is very
simple. For something complicated you must make an effort, and when one makes
an effort, one is not quiet. It is difficult to make an effort while remaining
quiet. Very simple, very simple, you must be very simple in these things. It is
as though you were learning how to call a friend: by dint of being called he
comes. Well, make peace and calm your friends and call them: Come, peace,
peace, peace, peace, come![28]
[1] Sri Aurobino,
The Life Divine, New Edition, p.1021, published by Sri Aurobindo Ashram,
[2] The Mother, Sri Aurobindo and The Mother On
Education, pp.114-15, published by Sri Aurobindo Ashram,
[3] The Mother, Sri Aurobindo and The Mother On
Education, pp.114-15
[4] Flowers their Spiritual Significance, pp.30-31, published by Sri Aurobindo Ashram,
[5] One Year
Course Organized by the Gnostic Centre
[6] The Mother, Sri Aurobindo and The
Mother On Education, p.117 (Also refer to Appendix.3)
[7] Mental Education, Course Booklet-3, p.23, The Gnostic
Centre, August 2000 (Also refer to Appendix.4)
[8] The Mother,
Education Part Two (Advice to students and teachers), p.28, Published by Sri
Aurobindo Ashram,
[9] A Divine Life Manifesto, P-134, (An Integral
Education for a Divine Life), Published by Sri Aurobindo Divine Life Education
Centre, A unit of Sri Aurobindo Society,
[10] Ibid, P-135
[11] Ibid, P-135
[12] A Divine Life Manifesto, P-139-140, , (An
Integral Education for a Divine Life), Published by Sri Aurobindo Divine Life
Education Centre, A unit of Sri Aurobindo Society,
[13] FLOWERS their
Spiritual Significance, P-30-31, Published by-Sri Aurobindo Ashram, Pondycherry
[14] Sri Aurobindo
and The Mother On Education, P-91-92, Published by-Sri Aurobindo Ashram,
Pondycherry
[15] A Divine Life Manifesto, P-141-142, (An
Integral Education for a Divine Life), Published by Sri Aurobindo Divine Life
Education Centre, A unit of Sri Aurobindo Society, Pondycherry
[16] Sri Aurobindo
and The Mother On Education, P-91-92, Published by-Sri Aurobindo Ashram,
Pondycherry
[17] A Divine Life
Manifesto, P-153, (An Integral Education for a Divine Life), Published by Sri
Aurobindo Divine Life Education Centre, A unit of Sri Aurobindo Society, Pondycherry
[18] Sri Aurobindo
and The Mother On Education, P-117-118, Published by-Sri Aurobindo Ashram,
Pondycherry
[19] Ibid, P-117
[20] Ibid,
P-117-118
[21] Mental Education, Course Booklet-3, P-19, The
Gnostic Centre-2000
[22] Ibid, P-19
[23] Sri Aurobindo
and The Mother, On Education, P-118-119, Published by-Sri Aurobindo Ashram,
Pondycherry
[24] CWM, v.6,
P-22-23
[25] Mental Education, Course Booklet-3, P-23, Published
by The Gnostic Centre-August 2000
[26] Sri Aurobindo
and The Mother, On Education, p-119, Published by-Sri Aurobindo Ashram,
[27] Ibid, p-120
[28] A. S. Dalal,
Living Within, P-161-162, First Edition:1987, Published by Sri Aurobindo
Ashram,