We saw at once that the women and children in the Ashram should be taught to read and write, and a little later on that there should be similar facilities for even the illiterate men that came to the Ashram. Those who had already joined the Ashram could not undertake to teach. If capable teachers were to be attracted to the Ashram, the rule of brahmacharya had to be relaxed in their case. The Ashram was therefore divided into two sections, the teachers' quarters and the Ashram proper.
Human beings cannot overcome their weakness all at once. As soon as the two sections came into beings, a feeling of superiority and inferiority poisoned the Ashram atmosphere in spite of all our efforts to scotch it. The Ashramites developed spiritual pride, which the teachers could not tolerate. This pride was an obstacle in the attainment of the Ashram ideal and therefore an aspect of untruth as well. If brahmacharya was to be observed in its perfection, the division was inevitable. But the brahmacharis had no reason to think too highly of themselves. It may be that the brahmacharis who sinned mentally in spite of themselves were retrogressing while those who did not claim to be brahmacharis but liked bralimacharya were making progress. This was clear to the intellect but it was not easy for all of us to put it into practice.
Then again there were differences of opinion as regards the method of education which gave rise to difficulties in administration. There were bitter discussions, but at last all calmed down and learned the lesson of forbearance. This was in my view a triumph of truth, the goal of all Ashram endeavour. Those who held divergent views harboured no evil intentions in their minds, and were indeed grieved at the divergence. They wished to practise truth as they saw it. Their partiality for their own standpoint came in the way of their giving due weight to the arguments of their opponents. Hence the quarrels which put our charity to a severe test.
I have my own perhaps peculiar views on education which have not been accepted by my colleagues in full, and here they are:
- Young boys and girls should have co-education till they are eight years of age.
- Their education should mainly consist in manual training under the supervision of an educationist.
- The special aptitudes of each child should be recognised in determining the kind of work he or she should do.
- The reasons for every process should be explained when the process is being carried on.
- General knowledge should be imparted to each child as he begins to understand things. Learning to read or write should come later.
- The child should first be taught to draw simple geometrical figures, and when he has learnt to draw these with ease, he should be taught to write the alphabet. If this is done, he will write a good hand from the very first.
- Reading should come before writing. The letters should be treated as pictures to be recognised and later on to be copied.
- A child taught on these lines will have acquired considerable knowledge according to his capacity by the time he is eight.
- Nothing should be taught to a child by force.
- We should be interested in everything taught to him.
- Education should appear to the child like play. Play is an essential part of education.
- All education should be imparted through the mother-tongue.
- The child should be taught Hindi-Urdu as the national language, before he learns letters.
- Religious education is indispensable and the child should get it by watching the teacher's conduct and by hearing him talk about it.
- Nine to sixteen constitutes the second stage in the child's education.
- It is desirable that boys and girls should have coeducation during the second stage also as far as possible.
- Hindu children should now be taught Sanskrit, and Muslim children Arabic.
- Manual training should be continued during the second stage. Literary education should be allotted more time as is necessary.
- The boys during this stage should be taught their parents' vocation in such a way that they will by their own choice obtain their livelihood by practising the hereditary craft. This does not apply to the girls.
- During this stage the child should acquire a general knowledge of world history and geography, botany, astronomy, arithmetic, geometry, and algebra.
- Each child should now be taught to sew and to cook.
- Sixteen to twenty-five is the third stage, during which every young person should have an education according to his or her wishes and circumstances.
- During the second stage (9-16) education should be self-supporting; that is, the child, all the time that he is learning, is working upon some industry, the proceeds of which will meet the expenditure of the school.
- Production starts from the very beginning, but during the first stage it does not still catch up with the expenditure.
- Teachers should be paid not very high salaries but only a living wage. They should be inspired by a spirit of service. It is a despicable thing to take any Tom, Dick or Harry as a teacher in the primary stage. All teachers should be men of character.
- Big and expensive buildings are not necessary for educational institutions.
- English should be taught only as one of several languages. As Hindi is the national language, English is to be used in dealing with other nations and international commerce.
There should be night schools for illiterate adults. But I do not think that they must be taught the three R's; they must be helped to acquire general knowledge through lectures etc., and if they wish, we should arrange to teach them the three R's also.
Experiments in the Ashram have convinced us of one thing, viz. that industry in general and spinning in particular should have pride of place in education, which must be largely self-supporting as well as related to and tending to the betterment of rural life.
In these experiments we have achieved the largest measure of success with the women who have imbibed the spirit of freedom and self-confidence as no other class of women have done to my knowledge. This success is due to the Ashram atmosphere. Women in the Ashram are not subject to any restraint, which is not imposed on the men as well. They are placed on a footing of absolute equality with the men in all activities. Not a single Ashram task is assigned to the women, to the exclusion of the men. Cooking is attended to by both. Women are of course exempted from work which is beyond their strength; otherwise men and women work together everywhere. There is no such thing as pardah or laj in the Ashram. No matter from where she has come, a woman, as soon as she enters the Ashram, breathes the air of freedom and casts out all fear from her mind. And I believe that the Ashram observance of brahmacharya has made a big contribution to this state of things. Adult girls live in the Ashram as virgins. We are aware that this experiment is fraught with risk, but we feel that no awakening among women is possible without incurring it.
Women cannot make any progress so long as there are child marriages. All girls are supposed to be in duty bound to marry and that too before menstruation commences, and widow remarriage is not permitted. Women, therefore, when they join the Ashram, are told that these social customs are wrong and irreligious. But they are not shocked as they find the Ashram practising what it preaches.
Not much of what is usually called education will be observed in the Ashram. Still we find that the old as well as the young, women as well as men are eager to acquire knowledge and complain that they have no time for it. This is a good sign. Many who join the Ashram are not educated or even interested in education. Some of them can hardly read or write. They had no desire for progress so long as they had not joined the Ashram. But when they have lived in the Ashram for a little while, they conceive a desire for increasing their knowledge. This is a great thing, as to create a desire for knowledge is very often the first step to be taken. But I do not regret it very much that there are insufficient facilities in the Ashram calculated to satisfy this desire. The observances kept in the Ashram will perhaps prevent a sufficient number of qualified teachers from joining it. We must therefore rest satisfied with such Ashramites as can be trained to teach. The numerous activities of the Ashram may come in the way of their acquiring the requisite qualifications at all or at an early date. But it does not matter much, as the desire for knowledge can be satisfied later as well as sooner, being independent of a time limit. Real education begins after a child has left school. One who has appreciated the value of studies is a student all his life. His knowledge must increase from day to day while he is discharging his duty in a conscientious manner. And this is well understood in the Ashram.
The superstition that no education is possible without a teacher is an obstacle in the path of educational progress. A man's real teacher is himself. And now-a-days there are numerous aids available for self-education. A diligent person can easily acquire knowledge about many things by himself and obtain the assistance of a teacher when it is needed. Experience is the biggest of all schools. Quite a number of crafts cannot be learnt at school but only in the workshop. Knowledge of these acquired at school is often only parrot-like. Other subjects can be learnt with the help of books. Therefore what adults need is not so much a school as a thirst for knowledge, diligence and self-confidence.
The education of children is primarily a duty to be discharged by the parents. Therefore the creation of a vital educational atmosphere is more important than the foundation of numerous schools. When once this atmosphere has been established on a firm footing, the schools will come in due course.
This is the Ashram ideal of education which has been realized to some extent, as every department of Ashram activity is a veritable school.