Holistic
Education and Vipassana
Prof.
P.L. Dhar
Education, said Albert Einstein, is that which
remains when everything that is learnt in school is forgotten. If we evaluate
modem education by this definition, its chief outcomes can easily be identified
as aggressive competition, pride and envy. At its best, the modem educational
system imparts some professional knowledge and skills, but it lacks any
cultivation of heart. The result is only to make the students conceited
materialists. Consequently, at an age when children should be dreaming of
beauty, greatness and perfection, they now dream about sensory titillation and
wealth, and spend time worrying about how to cam money [1]. No wonder that our
society today is being devoured by the twin devils of acquisitiveness and
unabashed consumerism, with the resultant serious social problems of
corruption, strife and violence; and ecological problems such as environmental
pollution and the rapid depletion of resources which threaten the very survival
of humankind on this planet. Thinkers and philosophers of all hues [14],
whether in India or abroad, agree that a complete revamping of the educational
system is a prerequisite for the solution to these serious maladies besieging
mankind. For, unless human beings become harmonized within themselves, through
a fundamental change in their animal instincts-which should be the most
important purpose of education-all changes in their outer circumstances will
ultimately be overwhelmed by their instinctual, animal brutality.
A Vision of Holistic Education
Education
should be concerned with the totality of life and not with immediate responses
to immediate challenges [1]. Broadly speaking, four different but inter-related
aspects of human life can generally be recognized: viz., the physical, emotional,
intellectual and spiritual. Holistic education should cultivate all these
aspects in full measure. For example, physical education should include not
only the performance of physical exercises to keep the body fit, but also the
training to use the senses and physical framework wisely.
Similarly,
emotional education should emphasize the type of training of mind that develops
the positive human emotions of universal love, compassion, forbearance,
humility, equanimity, etc., and eradicates the baser instincts such as greed,
envy, pride, aggressiveness, etc. In this way, one can establish a healthy
relationship with society.
Intellectual
education should require not only the development of the ability to think, but
also the ability to act independently, rationally and logically on the basis of
a deep understanding of the various phenomena of nature.
Finally,
spiritual education should cultivate a refinement of the mind, to manifest that
elusive "fourth dimension" of the human personality from which springs
forth an intuitive understanding of the very purpose of our existence, and a
clarity of what ought to be done to achieve it. It is quite clear that the
modern educational system completely sidesteps the emotional and spiritual
aspects of the human personality, and caters only to physical and intellectual
growth-and this, too, only in a superficial manner. It is not as if the
educationists and education planners have not been aware of this deficiency,
for as early as 1966, the Kothari Commission recognized the need for
inculcating social, moral and spiritual values through education [5]. But the
way to achieve this in a composite society like India, where the notions of
caste, creed and religion are very strongly entrenched, has defied a
universally acceptable solution. There have, of course, been many attempts to
impart moral education indirectly through various means such as prayers,
discussions and contemplation sessions, etc. Even direct attempts have been
made through meditation methods, lectures and discourses in various
institutions such as Christian missionary schools; Islamic schools; Anglo-vedic schools; schools associated with the Ramakrishna
Mission; ISKCON; Maharishi Mahesh Yogi centres; the Krishnamurti Foundation; and the Saibaba Trust, etc.
However, these approaches have not been able to gain wide acceptance.
There
exists in India and many other countries today, a scientific method of control
and purification of mind which, if properly integrated with the educational
process, has the potential of becoming a universally acceptable technique for
nourishing the emotional and spiritual dimensions of human personality. This
technique, an ancient science of mind and matter, is called Vipassana meditation.
Following is a brief description of the technique and how it can be integrated
into modern education.
Vipassana Meditation
Viewed
from the perspective of holistic education, Vipassana meditation
can be described as a technique of purifying the mind of its baser instincts so
that one begins to manifest the truly human qualities of universal goodwill, kindness,- sympathy, tolerance, humility, equanimity, etc.,
and simultaneously gains an insight into the true nature and purpose of human
existence. This is achieved in a very scientific manner through a systematic
cultivation of Right Mindfulness coupled with non-reactivity; that is to say,
development of the habit of paying penetrating attention to whatever is
happening in our total organism-the body with its five senses and the mind
which operates in and through it-without any admixture of subjective judgments
or reactions. The quality which purifies the mind at the deepest level is the
mental factor of objectivity, or equanimity, which develops from the constant,
thorough understanding of the impermanence of all components of the mind-body
phenomenon (ref. [8], p.258).
An
important prerequisite for the systematic practice of Vipassana is
scrupulous observance of five basic moral precepts-viz., abstention from
killing, stealing, false speech, sexual misconduct, and intoxicants-since any
willful violation of these precepts causes violent mental agitation which makes
it impossible to observe the mind objectively. Of course, Vipassana practice
also helps one to gain the mental strength needed to observe the moral precepts
in day-to-day life. While the complete details of this systematic practice are
best learnt in a meditation camp under the careful guidance of a teacher, some
salient features of the technique and its theoretical basis are explained here.
The
foundation stone in the cultivation of Right Mindfulness (or Awareness)
consists of paying attention to the body (ref. 8, pp. 2542591. The practice of
systematic self-observation begins by focussing
attention on the respiration (ref. 9, p.5), the breath coming in and going out
of the body. This practice-called Anapana-is
an exercise in cultivation of, right awareness, not regulation or control of
the breath (such as praa.naayaama or
other breathing exercises). There is just a silent "bare observation"
of the natural flow of respiration, with a firm and steady attention free from
any strain. One observes the length of the breath, short or long. To aid the
development of concentration, the student is advised to focus the attention on
finer details, such as which nostril the breath is coming in and going out, or
where the breath is touching in the area around the nostrils.
The
whole exercise is one of observing the reality as it is, without any
preferences or reactions. It is quite natural that in the beginning it will not
be possible to focus the attention continuously on the breath, even for a
minute or two. The habitual tendency of the mind to wander away from the
assigned task comes to the fore very quickly, allowing the student to
experience for him or herself the turbulent nature of the mind. The student
learns to observe this fact itself dispassionately without feeling dejected
about the repeated "running away" of the mind-and once again focuses
one's attention on the breath.
With
the systematic practice of Anapana for
a few days, the concentration increases, and a natural calming and equalizing
of the breath takes place. As the breath is very intimately related to the
mind, this leads simultaneously to a tranquilizing of the mind-in fact, of the
entire life-rhythm [61. The mind also becomes sharp enough to observe subtler
realities of the body-mind complex, e.g., the sensations occurring in the area
around the nostrils where attention is focused during the practice of
mindfulness of breathing.
This
leads us to the next step in the cultivation of Right Mindfulness, viz.,
awareness of the bodily sensations (ref. 9, p.21). The object of meditation now
is body sensation. Sensations occur on the body, but they are felt by the mind.
When one is investigating the internal experience of one's sensations, one is
actually observing the interaction of mind and matter (Vedanaa-samosara.naa sabbe
dhamma: Everything that arises in the mind is accompanied by
sensation) (ref. 8, p. 253). Moreover, sensations (vedana) provide
the crucial link between the impact (phassa) upon
the six sense doors and the resultant reaction of craving and aversion (ta"nhaa) which is the root cause of all
suffering [7; 8, p.2551. This profound discovery is, in fact, one of the most
fundamental aspects of the teaching of the master scientist of mind and matter,
Gotama Buddha.
The
practice of Vipassana consists of "feeling" the
sensations throughout the body without any reaction or evaluation whatsoever,
thus developing equanimity at a very deep level. This is of course more easily
said than done, because our subconscious mind, which is constantly
"feeling" the body sensations, has the stubborn, recalcitrant habit
of reacting to these sensations in a particular manner. It habitually reacts to
pleasant sensations with craving and to unpleasant sensations with aversion,
thus strengthening the mind's conditioned tendency to run after sensory
pleasure and to run away from pain.
The
exercise of awareness and equanimity in the face of the entire spectrum of
sensations acts to gently break this habit pattern. One repeatedly observes the
sensations as they actually are: constantly changing-arising, staying for some
time, fading away, and giving rise to other sensations. Through this repeated
practice, the habit of reaction is replaced by an experience of the truth
of anicca or impermanence.
The student is trained to focus one's attention on the changeful nature of the
sensations, thereby gradually correcting the conditioned habit of evaluating
them as pleasant or unpleasant. This scientific method of observing the
sensations as they really are-without any evaluation based on past
conditioning-is what is described by the word vipassana.
Vipassana, a Pali word, literally means "to see things as they really
are"-in their true nature, their true characteristic of impermanence (anicca).
One
can thus gradually train the mind to observe the bodily sensations in an
objective manner-without any notion of their being G4my sensations"-in the
same way as one would dispassionately observe the waves arising and
disappearing in the sea. With the practice of this objective observation, the
attitude of "enjoyership"-one of the chief
manifestations of ego-is thus enfeebled.
The
attitude of remaining equanimous towards all internal phenomena arising from
the interaction of mind and body is simultaneously strengthened, as the student
repeatedly observes the fact of the evanescent nature (anicca) of the mind-body process.
The
systematic practice of mindfulness of sensations integrates within itself other
important aspects of the cultivation of Right Mindfulness, viz., the
mindfulness of the state of mind and the contents of the thought at any given
moment (ref. [91, p.25). As the alertness and objectiveness of the meditator increase
(by the. continual practice of non-reactive observation of sensations), he or
she can quickly become aware of the mental reactions which keep arising from
time to time. As an adjunct to the main practice of mindfulness of body
sensations, a student practises from time to time the
bare registering of one's state of mind. One observes the various mental states
without self-justification or self-condemnation. This practice reveals the
changing nature of the mental states, and thereby strengthens the meditator's
conviction about the anicca of
all body-mind phenomena.
The
most significant consequence of Vipassana practice is that it
gives the mind a natural slant towards the goal of full enlightenment, the
complete liberation from all bondages. Simultaneously, one develops the
steadfast confidence that all hindrances on the Path can be overcome.
Role of Vipassana in Education
We
can now understand how Vipassana can fill that vital gap in
modern education-viz., the training of mind, leading to a balanced, harmonious
and purposeful life. Vipassana meditation imparts a way to
observe all the phenomena of this sensory world objectively and impersonally
under the penetrating gaze of an equanimous mind. The multifold benefits which
accrue from this practice are being discussed at length in this seminar and
have formed the basis for research conducted by the Vipassana Research
Institute (Igatpuri, India) in many areas of human
activity. Here, only those aspects related to the field of education are being
discussed.
The
attitude of "bare attention" (bestowed by a mind at once aware and
non-reactive) slows down the transition from thought to action, allowing the
practitioner more time-those crucial few moments needed to come to a mature
decision. The tendency of the base, animal instincts to overpower the faculty
of human reason can thus be effectively checked, leading to a gradual reduction
in negative traits such as rashness, intolerance, intemperance and aggressive behaviour which characterize modem youth. This emotional
education should naturally lead to a marked improvement in the student-teacher
relationship, which has been constantly deteriorating over the years due to the
corroding influence of a materialistic world view coupled with the negative
traits mentioned above.
On
the positive side, this training of non-reactive observation of facts, coupled
with the insight of anicca enhances
one's ability to face the vicissitudes of life squarely and equanimously
without taking recourse to such escapist alternatives as smoking, alcohol and
drugs, which have become the bane of modern society. This attitude of
equanimity also reduces the obsessive preoccupation with indulgence in unending
materialistic desires, thereby allowing space for the manifestation of the
so-called "higher needs"-the self-actualization needs of
meaningfulness, justice, truthfulness, service, love, compassion, etc., which
modem psychology recognizes as essential components of basic human needs [10].
Recent research has shown that people able to manifest these "higher
needs" are generally much more creative and innovative, because
self-actualization needs provide "a more durable fuel for creativity"
than the drive for sensual gratification [11].
The
observation of mental contents is also a powerful tool of self-education
because it reveals to the meditator a very clear picture of his weak points and
strong points without doing damage to his self-esteem. The habitual attitude of
hurriedly glossing over one's weaknesses, or blowing one's strengths out of
proportion, is thus checked. One gradually gains the inner strength needed to
overcome one's weaknesses without a need to exercise a violent exertion of will
or forceful repression, both of which are harmful in the long run. This candid
self-examination promotes honesty towards oneself, increases one's tolerance of
others' faults, assists in the development of humility and compassion, and
reduces vanity.
The
attitude of Right Awareness coupled with equanimity closely corresponds to the
disposition of the true scientist and scholar, which is characterized by clear
definition of the subject, unprejudiced receptivity for the facts, exclusion of
the subjective factor in judgment, and deferring judgment until a careful
examination of the facts has been made (ref. [6], p.39). This practice should
therefore be of great help in augmenting the scientific temper.
Vipassana meditation
reinforces the scientific outlook in another much more direct way. Every
meditator, after some length of practice of mindfulness of sensations, reaches
a state where he experiences the whole body as a mass of vibrations. This
experience is in line with the quantum-relativistic description of matter [12].
This direct experience provides much more clarity about the nature of matter
than the scores of mathematical formulae produced by classroom descriptions.
Another
important benefit of the systematic practice-especially of mindfulness of
breath, which is of crucial significance in education-is improvement in one's
ability to concentrate on a task. As explained earlier, the essence of the
practice is to train the mind to keep the attention continuously on an object
(viz., the breath), and to minimize the drifting of the mind into futile
daydreams, which are the chief obstacle to concentration. The training of
observing the mental states also comes in handy. Once such daydreams have
arisen (whether during meditation or during normal activity), if one briefly
makes these daydreams themselves an object of close observation, their power of
distraction is drastically curtailed and they get quickly dispersed. This
results in a quick retrieval of concentration.
The
attitude of impersonal non-reactive observation is of profound value in the
ultimate deliverance of the mind from all bondages, which is the true purpose
of spiritual education. To quote Venerable Nyanponika
Thera (ref. [6], p.43): "The inner distance from things ... as obtained
temporarily and partially by bare attention, shows us, by our own experience,
the possibility of winning perfect detachment and the happiness resulting from
it. It bestows upon us the confidence that such temporary setting aside may
well become one day a complete stepping out of this world of suffering. It
gives a kind of foretaste, or at least an idea, of the highest liberty, the
'holiness during lifetime' that has been alluded to by the words 'in the world
but not of the world.' "
To
achieve this objective, the principal requirement is to develop an insight into
the basic characteristics of life. Impermanence (anicca)
is the fundamental characteristic with which a Vipassana student
is continually confronted. As this experience becomes ingrained, realization of
the other characteristics-viz., of suffering (dukkha) and egolessness (anattaa)-automatically
develops, leading one to a clear understanding of the purpose of life and the
way to achieve it-the very acme of spiritual education.
Concluding Remarks
It
should be evident from the preceding brief description that Vipassana meditation
is a purely scientific technique, a universal culture of mind, which does not
subscribe to any sectarian beliefs, dogmas or rituals. It should be universally
acceptable, therefore, as an integral part of education. Its benefits have been
corroborated by thousands of practitioners-both young and old belonging to
diverse castes, creeds, countries and religious beliefs. Vivekananda's dream of
evolving a "man-making education" [2] could be fulfilled by the
integration of Vipassana into modern education. It is high
time that an action plan in the field of education be drawn, at least on an
experimental scale, to scientifically validate the efficacy of Vipassana over
an extended period. Some of the crucial issues which need to be addressed
include:
1.
How to motivate the students, teachers and management of schools and colleges
to introduce Anapana and Vipassana,
and reduce resistance from unwilling students and teachers?
2.
The extent of training needed before authorizing educational staff members to
teach meditation in schools and colleges.
3.
The format and minimum duration of in-house camps organized to initiate young
students to Anapana meditation,
keeping in view the practical constraints (especially of overnight stay).
4.
How to maintain continuity of practice within the tight schedule of schools and
colleges?
5.
Should there be a formal course on meditation in the curricula of schools and
colleges?
6.
How to assess the beneficial influence of Vipassana on
teachers, students and the teaching-learning process?
7.
How to integrate Vipassana with the student counselling
services in the schools and colleges?
A
properly thought out action plan if sincerely implemented
should ultimately pave the way for the formation of institutions, which can
impart truly holistic education. Such institutions would make a crucial
contribution to developing wholesome individuals and a harmonious society.
Acknowledgement
Thanks
are due to Dr. Kishore Chandiramani for reading an early draft of the paper and
making valuable suggestions.
References
[1]. Krishnamurti on Education, Krishnamurti Foundation, 1992.
[2]. Swami
Vivekananda on Education, compiled by T.S. Avinashilingam,
Sri Ramakrishna Mission Vidyalaya, Coimbatore, 1993.
[3].
"A New Education," All India Magazine, Sri Aurobindo
Society, Oct. 1990; and On Education, All India Magazine, Sri Aurobindo
Society, Nov. 1990.
[4].
P.L. Dhar and R.R. Gaur: "Appropriate Engineering Education," paper
presented at National Workshop on Technology Assessment, a Futuristic
Viewpoint, 1IT, Delhi, 1988.
[5]. Report
of Education Commission (1964-66): Education and National Development,
Ministry of Education, Govt. of India, 1966.
[6].
Venerable Nyanaponika Thera., The Heart of
Buddhist Meditation, Rider, London 1962.
[7].
Amadeo Sole-Leris., Tranquillity
and Insight, Shambala, Boston 1986.
[8].
Sayagyi U Ba Khin
Journal, Vipassana Research Institute, Igatpuri,
India, 1991.
[9]. Mahaavatipa.t.thaana Sutta"m, Vipassana Research Publications, Igatpuri, India, 1993.
[10].
A. Maslow. Motivation and Personality, New York; Harper Press,
1954.
[11].
Pradeep N. Khandwala, "Fourth Eye: Excellence
Through Creativity;" A.H. Wheeler an 0.1 Allahabad, 1984.
[12].
P.L. Dhar and R.R. Gaur., Science and Humanism-Towards a Unified World
View, Common Wealth Publishers, New Delhi, 1992.
Sincere thanks to Phramaha
Witoon Thacha for retyping
this article.