ACCORDING TO:

JIDDU KRISHNAMURTI

EDUCATION PERSPECTIVE

By: MANJEET SINGH HUDDA(060) KUMAR GAURAV(061) ANUPAM KUMAR(065) GORAKHNATH BANSAL(068) MONIKA DABAS(075) DARSHIT BHALLA(112)

JIDDU KRISHNAMURTI

LIFE-SKETCH AND INSIGHT IN EDUCATIONNATURE OF EDUCATION EDUCATIONAL PHILOSOPHYCURRICULUMTEACHING METHODOLOGYTEACHER’S CHARACTERISTICSCRITICAL APPRAISAL

JIDDU KRISHNAMURTI

Jiddu Krishnamurti was brought to England by Annie Besant (President of the Theosophist Society) and educated by her. She proclaimed him the Messiah and set up an organization.

Jiddu Krishnamurti (1895 – 1986): Born on 11 May, 1895, at Madanapalle, a small village in south India. His father was an official in the Revenue Department of the colonial administration andKrishnamurti was one of five children. After his retirement from public service,his father offered his services to the Theosophical Society in Chennai.

He died on 17, Feb, 1986,

Before death,he travelled throughout the world talking to large audiences and to individuals

about the need for a radical change in mankind. 

Krishnamurti was a philosopher whose passionate search for the ‘good society’ was not grounded in any particular religious or philosophical tradition. He did not seek to follow any specific path for bringing about ‘goodness’ in both individuals and society.

In his pursuit of the ‘good society’, Krishnamurti emphasized the individual’s relationship to society as well as his or her responsiblity for establishing the ‘good’ society.

Krishnamurti’s discomfort with the present world order stemmed from his understanding of the human condition wherein no one is truly happy but ensnared within a psychological world of sorrow, jealousy, pain, anger, envy and troubled relationships.

JIDDU KRISHNAMURTI

“Truth is a pathless land”. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophical knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection

This is as true in educational matters as it is in religious ones. Modern education is so obviously failing to solve the world’s problems, is so rightly criticised for not meeting societies’ aspirations, and is so clearly unable to prepare people for the fundamental challenges of living

If your heart s filled with love, then there is no need to search any God more, because love is God.

The true meaning of life can be made understood to man by education alone, and it is by education that a man on the wrong path can be brought on the right path.

According to JIDDU KRISHNAMURTI:

J. Krishnamurti has neither developed any philosophical school of thoughts, nor has analyzed any prevalent philosophical ideology. He was away from all isms. Of course, he had his own viewpoint about human life, we can terms that as his philosophical thought. We shall make an effort to understand his philosophical thought in the form of his

METAPHYSICS (TATV MIMANSA)

EPISTEMOLOGY & LOGIC (GYAN aur TARK MIMANSA)

AXIOLOGY & ETHICS (MULYA aur AACHAAR MIMANSA)

PHILOSOPHICAL THOUGHT OF JIDDU KRISHNAMURTI

METAPHYSICS (TATV MIMANSA)

J. Krishnamurti believed in both aspects of man – physical and spiritual and also believed in God at the same time; but his God is not that has been crated by different religions. In his view, love is God.

He did not believe in any predetermined truth too. In his view, truth is not ‘what exists’, but truth is that which creates perception of ‘what exists’. Man’s understanding of man’s anger, cruelty, violence, pessimism, pity & suffering in which he lives, is the truth.

In his view, human life in itself is an uncommon literacy. He did not believe in the theory of KARMA. He argued that the theory of karma binds us in limits; while man should work on the basis of his consciousness free from any type of limitation of bindings.

EPISTEMOLOGY AND LOGIC (GYAAN AUR TARK MIMANSA)

J. Krishnamurti has divided knowledge into three classes – scientific, collective and individual.

1.He has placed that knowledge under scientific knowledge which is based on the analysis of fact.

2.Collective knowledge which is related to man’s interrelationship with nature.

3.Individual knowledge which is related to the inner-self of man.

In his view, any type of knowledge is attained by intellect and true knowledge is attained when intellect becomes unprejudiced. He has further clarified that true knowledge symbolizes internal existence, it is the guide to life and it can be be got by consciousness.

AXIOLOGY AND ETHICS (MULYA AUR AACHAAR MIMANSA)

J. Krishnamurti preached people for internal development besides external development, in which there would not be any external show, it would be simple; it would be devoid of desire, it would be satisfying; it would not have any enmity, it would have love; it would not have any violence, it would have cooperation; it would possess love for the whole of mankind in place of religious hypocrisy.

It would create such a society in which people will not be divided on any of basis of caste, religion, society, culture or country; rather they all will be united on the basis of love.

He has taught the lesson of simplicity first, and then that of love.

Love is the weapon by which all caste, religious, cultural and regional bindings can be severed.

It is not that they will have to turn away face from the realities of life, they will have to work for living life, they have to use science & technology for progress in vocations; and they would be able to do all this when they are learned; but any scientific or technological principal will be used for the welfare of the whole mankind.

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According to krishnamurti education is not merely acquiring knowledge, gathering and correlating facts. It is to see the significance of life as a whole. Education helps us to discover lasting values so that we do not merely cling to formulas or repeat slogans. It should help us to breakdown our national and social barriers, for they breed antagonism between man and man.

I. He believes that the development of such total human being or conscious man who is perfect from both external and internal viewpoint.

II. He believes in such development of integrated man who is capable of living the life fully.

III. He believes in development of scientific mind, spirituality.

Krishnamurti emphasis on the development of new technology, research work in

education. Curriculum should develop the working efficiency. Development of curriculum should encourage the patriotism

in students. Curriculum should give the knowledge to find the solution of

problems. Curriculum should encourage the interest for research and

developments in students. Curriculum should. develop the self expression ability in the

students Curriculum should encourage National Integrity and harmony

in the students. Teacher should use interactive resources or methods while

transacting curriculum. Curriculum should encourage curiosity in the students. Curriculum should be able to develop praise and aesthetic

opinion in students. Subject matter should be transacted through discussion

method or process. Students should have the freedom to analysis their

surroundings(nature) and to think independently and to find himself (atma gyan)

Presented By – Anupam Kumar

We should not teach the student ‘what to think’ and ‘how to think’. Allow him freedom to think for himself.

According to him Teacher should be J. krishnamurti assign an important place to teacher. The

teacher is a Guru. He is to guide and stimulate the student. He is to keep them on the right work.

He should have the ability to understand the child, his emotions, sentiments, interests and potentialities.

TEACHER As a observer: He should be an observer of child’s development rather

than a information or idea’s giver only.The teacher must see that the education of the child’s

must be in free environment for their interest inculcation.The teacher should be facilitator to the student as

providing opportunities to develop the education.The should know the elementary knowledge of psychology

to learn or study the students.

CRITICAL APPRAISALKrishnamurti's attitudes were conditioned by privilege because he had been supported, even pampered, by devoted followers from the time of his "discovery" by the theosophists.

He was at such an "elevated" level that he was incapable of forming normal personal relationships.

Krishnamurti attracted the interest of the mainstream religious establishment in India. He engaged in discussions with several well known Hindu and Buddhist scholars and leaders only not with the general public.

In India, Krishnamurti appeared a rather forbidding philosopher who advocated no crutches of either a spiritual or an emotional nature and certainly did not allow any psychological or intellectual attachment to himself as a teacher.

SPECIAL THANKS TO KAMAL SIR