Chapter 111 of Gandhi’s My Experiments With Truth
TRAINING OF THE SPIRIT
The spiritual training of the boys was a much more difficult matter than their physical and mental training. I relied little on religious books for the training of the spirit. Of course, I believed that every student should be acquainted with the elements of his own religion and have a general knowledge of his own scriptures, and therefore I provided for such knowledge as best I could. But that, to my mind, was part of the intellectual training. Long before I undertook the education of the youngsters of the Tolstoy Farm I had realized that the training of the spirit was a thing by itself. To develop the spirit is to build character and to enable one to work towards a knowledge of God and self-realization. And I held that this was an essential part of the training of the young, and that all training without culture of the spirit was of no use, and might be even harmful.
I am familiar with the superstition that self-realization is possible only in the fourth stage of life, i.e., sannyasa (renunciation). But it is a matter of common knowledge that those who defer preparation for this invaluable experience until the last stage of life attain not self-realization but old age amounting to a second and pitiable childhood, living as a burden on this earth. I have a full recollection that I held these views even whilst I was teaching i. e., in 1911-12, though I might not then have expressed them in identical language.
How then was this spiritual training to be given? I made the children memorize and recite hymns, and read to them from books on moral training. But that was far from satisfying me. As I came into closer contact with them I saw that it was not through books that one could impart training of the spirit. Just as physical training was to be imparted through physical exercise even so the training of the spirit was possible only through the exercise of the spirit. And the exercise of the spirit entirely depended on the life and character of the teacher. The teacher had always to be mindful of his p's and q's, whether he was in the midst of his boys or not.
It is possible for a teacher situated miles away to affect the spirit of the pupils by his way of living. It would be idle for me, if I were a liar, to teach boys to tell the truth. A cowardly teacher would never succeed in making his boys valiant, and a stranger to self- restraint could never teach his pupils the value of self-restraint. I saw therefore that I must be an eternal object-lesson to the boys and girls living with me. They thus became my teachers, and I learnt I must be good and live straight, if only for their sakes. I may say that the increasing discipline and restraint I imposed on myself at Tolstoy Farm was mostly due to those wards of mine.
One of them was wild, unruly, given to lying, and quarrelsome. On one occasion he broke out most violently. I was exasperated. I never punished my boys, but this time I was very angry. I tried to reason with him. But he was adamant and even tried to overreach me. At last I picked up a ruler lying at hand and delivered a blow on his arm. I trembled as I struck him. I dare say he noticed it. This was an entirely novel experience for them all. The boy cried out and begged to be forgiven. He cried not because the beating was painful to him; he could, if he had been so minded, have paid me back in the same coin, being a stoutly built youth of seventeen; but he realized my pain in being driven to this violent resource. Never again after this incident did he disobey me. But I still repent that violence. I am afraid I exhibited before him that day not the spirit, but the brute, in me.
I have always been opposed to corporal punishment. I remember only one occasion on which I physically punished one of my sons. I have therefore never until this day been able to decide whether I was right or wrong in using the ruler. Probably it was improper, for it was prompted by anger and a desire to punish. Had it been an expression only of my distress, I should have considered it justified. But the motive in this case was mixed.
This incident set me thinking and taught me a better method of correcting students. I do not know whether that method would have availed on the occasion in question. The youngster soon forgot the incident, and I do not think he ever showed great improvement. But the incident made me understand better the duty of a teacher towards his pupils.
Cases of misconduct on the part of the boys often occurred after this, but I never resorted to corporal punishment. Thus in my endeavour to impart spiritual training to the boys and girls under me, I came to understand better and better the power of the spirit.
1. How did Gandhi initially seek to train his pupils spiritually, and why did he find this approach unsatisfactory?
2. What did he decide was the best way to offer spiritual training to his pupils? Why?
3. Why does Gandhi think waiting until you are old and through with the householder’s life to develop yourself spiritually is not a good way to live? What ought we to be doing all the time?
4. What does Gandhi say is of paramount concern for a teacher to teach his or her students properly and well?
5. Assess Gandhi’s claim that “It is possible for a teacher situated miles away to affect the spirit of the pupils by his way of living.” Explain your assessment.
6. How did Gandhi deal with the “unruly” and “quarrelsome” student in his classroom? What happened as a result, and what did Gandhi learn from this?
7. In a paragraph, explain in your own words what makes a teacher “good,” and how a good teacher would deal with the “wild” student that Gandhi describes.