Author: Aldous Huxley
Category: Literature
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“We start educating accordingly,” said Mr Menon. “For example, we ask questions about every child’s physique and temperament. When we have the answers, we sort out all the shyest, tensest, most over-responsive and introverted children, and assemble them in a single group. Then, little by little, the group is enlarged. First a few children with tendencies towards indiscriminate sociability are introduced. Then one or two little muscle-men and muscle-women — children with tendencies towards aggressiveness and love of power. It’s the best method, we’ve found, for getting little boys and girls at the three polar extremes to understand and tolerate one another. After a few months of carefully controlled mixing, they’re ready to admit that people with a different kind of hereditary make-up have just as good a right to exist as they have.”
“And the principle,” said Mrs Narayan, “is explicitly taught as well as progressively applied. In the lower forms we do the teaching in terms of analogies with familiar animals. Cats like to be by themselves. Sheep like being together. Martens are fierce and can’t be tamed. Guinea-pigs are gentle and friendly. Are you a cat person or a sheep person, a guinea-pig person or a marten person? Talk about it in animal parables, and even very small children can understand the fact of human diversity and the need for mutual forbearance, mutual forgiveness.”
“And later on,” said Mr Menon, “when they come to read the Gita, we tell them about the link between constitution and religion. Sheep-people and guinea-pig-people love ritual and public ceremonies and revivalistic emotion; their temperamental preferences can be directed into the Way of Devotion. Cat-people like to be alone, and their private broodings can become the Way of Self-Knowledge. Marten-people want to do things, and the problem is how to transform their driving aggressiveness into the Way of Disinterested Action.”
“And the way to the Way of Disinterested Action is what I was looking at yesterday,” said Will. “The way that leads through wood-chopping and rock-climbing — is that it?”
“Wood-chopping and rock-climbing,” said Mr Menon, “are special cases. Let’s generalize and say that the way to all the Ways leads through the re-direction of power.”
“What’s that?”
“The principle is very simple. You take the power generated by fear or envy or too much noradrenalin, or else by some built-in urge that happens, at the moment, to be out of place — you take it and, instead of using it to do something unpleasant to someone else, instead of repressing it and so doing something unpleasant to yourself, you consciously direct it along a channel where it can do something useful, or, if not useful, at least harmless.”
“Here’s a simple case,” said the Principal. “An angry or frustrated child has worked up enough power for a burst of crying, or bad language, or a fight. If the power generated is sufficient for any of those things, it’s sufficient for running, or dancing, more than sufficient for five deep breaths. I’ll show you some dancing later on. For the moment, let’s confine ourselves to breathing. Any irritated person who takes five deep breaths releases a lot of tension and so makes it easier for himself to behave rationally. So we teach our children all kinds of breathing games, to be played whenever they’re angry or upset. Some of the games are competitive. Which of two antagonists can inhale most deeply and say ‘OM’ on the outgoing breath for the longest time? It’s a duel that ends, almost without fail, in reconciliation. But of course there are many occasions when competitive breathing is out of place. So here’s a little game that an exasperated child can play on his own, a game that’s based on the local folklore. Every Palanese child has been brought up on Buddhist legends, and in most of these pious fairy stories somebody has a vision of a celestial being. A Bodhisattva, say, in an explosion of lights, jewels and rainbows. And along with the glorious vision there’s always an equally glorious olfaction; the fireworks are accompanied by an unutterably delicious perfume. Well, we take these traditional phantasies — which are all based, needless to say, on actual visionary experiences of the kind induced by fasting, sensory deprivation or mushrooms — and we set them to work. Violent feelings, we tell the children, are like earthquakes. They shake us so hard that cracks appear in the wall that separates our private selves from the shared, universal Buddha Nature. You get cross, something inside of you cracks and, through the crack, out comes a whiff of the heavenly smell of enlightenment. Like champak, like ylang-ylang, like gardenias — only infinitely more wonderful. So don’t miss this heavenliness that you’ve accidentally released. It’s there every time you get cross. Inhale it, breathe it in, fill your lungs with it. Again and again.”
“And they actually do it?”
“After a few weeks of teaching, most of them do it as a matter of course. And, what’s more, a lot of them really smell that perfume. The old repressive ‘Thou shalt not’ has been translated into a new expressive and rewarding ‘Thou shalt.’ Potentially harmful power has been redirected into channels where it’s not merely harmless, but may actually do some good. And meanwhile, of course, we’ve been giving the children systematic and carefully graduated training in perception and the proper use of language. They’re taught to pay attention to what they see and hear, and at the same time they’re asked to notice how their feelings and desires affect what they experience of the outer world, and how their language habits affect not only their feelings and desires but even their sensations. What my ears and my eyes record is one thing; what the words I use and the mood I’m in and the purposes I’m pursuing allow me to perceive, make sense of and act upon is something quite different. So you see it’s all brought together into a single educational process. What we give the children is simultaneously a training in perceiving and imagining, a training in applied physiology and psychology, a training in practical ethics and practical religion, a training in the proper use of language, and a training in self-knowledge. In a word, a training of the whole mind-body in all its aspects.”
“What’s the relevance,” Will asked, “of all this elaborate training of the mind-body to formal education? Does it help a child to do sums, or write grammatically, or understand elementary physics?”
“It helps a lot,” said Mr Menon. “A trained mind-body learns more quickly and more thoroughly than an untrained one. It’s also more capable of relating facts to ideas, and both of them to its own ongoing life.” Suddenly and surprisingly — for that long melancholy face gave one the impression of being incompatible with any expression of mirth more emphatic than a rather weary smile — he broke into a loud long peal of laughter.
“What’s the joke?”
“I was thinking of two people I met last time I was in England. At Cambridge. One of them was an atomic physicist, the other was a philosopher. Both extremely eminent. But one had a mental age, outside the laboratory, of about eleven and the other was a compulsive eater with a weight problem that he refused to face. Two extreme examples of what happens when you take a clever boy, give him fifteen years of the most intensive formal education and totally neglect to do anything for the mind-body which has to do the learning and the living.”
“And your system, I take it, doesn’t produce that kind of academic monster?”
The Under-Secretary shook his head. “Until I went to Europe, I’d never seen anything of the kind. They’re grotesquely funny,” he added. “But, goodness, how pathetic! And, poor things, how curiously repulsive!”
“Being pathetically and curiously repulsive — that’s the price we pay for specialization.”
“For specialization,” Mr Menon agreed, “but not in the sense you people ordinarily use the word. Specialization in that sense is necessary and inevitable. No specialization, no civilization. And if one educates the whole mind-body along with the symbol-using intellect, that kind of necessary specialization won’t do much harm. But you people don’t educate the mind-body. Your cure for too much scientific specialization is a few more courses in the humanities. Excellent! Every education ought to include courses in the humanities. But don’t let’s be foo
led by the name. By themselves, the humanities don’t humanize. They’re simply another form of specialization on the symbolic level. Reading Plato or listening to a lecture on T. S. Eliot doesn’t educate the whole human being; like courses in physics or chemistry, it merely educates the symbol-manipulator and leaves the rest of the living mind-body in its pristine state of ignorance and ineptitude. Hence all those pathetic and repulsive creatures that so astonished me on my first trip abroad.”
“What about formal education?” Will now asked. “What about indispensable information and the necessary intellectual skills? Do you teach the way we do?”
“We teach the way you’re probably going to teach in another ten or fifteen years. Take mathematics, for example. Historically mathematics began with the elaboration of useful tricks, soared up into metaphysics and finally explained itself in terms of structure and logical transformations. In our schools we reverse the historical process. We begin with structure and logic; then, skipping the metaphysics, we go on from general principles to particular applications.”
“And the children understand?”
“Far better than they understand when one starts with utilitarian tricks. From about five onwards practically any intelligent child can learn practically anything, provided always that you present it to him in the right way. Logic and structure in the form of games and puzzles. The children play and, incredibly quickly, they catch the point. After which you can go on to practical applications. Taught in this way, most children can learn at least three times as much, four times as thoroughly, in half the time. Or consider another field where one can use games to implant an understanding of basic principles. All scientific thinking is in terms of probability. The old eternal verities are merely a high degree of likeliness; the immutable laws of nature are just statistical averages. How does one get these profoundly un-obvious notions into children’s heads. By playing roulette with them, by spinning coins and drawing lots. By teaching them all kinds of games with cards and boards and dice.”
“Evolutionary Snakes and Ladders — that’s the most popular game with the little ones,” said Mrs Narayan. “Another great favourite is Mendelian Happy Families.”
“And a little later,” Mr Menon added, “we introduce them to a rather complicated game played by four people with a pack of sixty specially designed cards divided into three suits. Psychological bridge, we call it. Chance deals you your hand, but the way you play it is a matter of skill, bluff and co-operation with your partner.”
“Psychology, Mendelism, Evolution — your education seems to be heavily biological,” said Will.
“It is,” Mr Menon agreed. “Our primary emphasis isn’t on physics and chemistry; it’s on the sciences of life.”
“Is that a matter of principle?”
“Not entirely. It’s also a matter of convenience and economic necessity. We don’t have the money for large-scale research in physics and chemistry, and we don’t really have any practical need for that kind of research — no heavy industries to be made more competitive, no armaments to be made more diabolical, not the faintest desire to land on the backside of the moon. Only the modest ambition to live as fully human beings in harmony with the rest of life on this island at this latitude on this planet. We can take the results of your researches in physics and chemistry and apply them, if we want to or can afford it, to our own purposes. Meanwhile we’ll concentrate on the research which promises to do us the greatest good — in the sciences of life and mind. If the politicians in the newly independent countries had any sense,” he added, “they’d do the same. But they want to throw their weight around; they want to have armies, they want to catch up with the motorized television-addicts of America and Europe. You people have no choice,” he went on. “You’re irretrievably committed to applied physics and chemistry, with all their dismal consequences, military, political and social. But the underdeveloped countries aren’t committed. They don’t have to follow your example. They’re still free to take the road we’ve taken — the road of applied biology, the road of fertility control and the limited production and selective industrialization which fertility control make possible, the road that leads towards happiness from the inside out, through health, through awareness, through a change in one’s attitude towards the world; not towards the mirage of happiness from the outside in, through toys and pills and non-stop distractions. They could still choose our way; but they don’t want to, they want to be exactly like you, God help them. And as they can’t possibly do what you’ve done — at any rate within the time they’ve set themselves — they’re foredoomed to frustration and disappointment, predestined to the misery of social breakdown and anarchy, and then to the misery of enslavement by tyrants. It’s a completely foreseeable tragedy, and they’re walking into it with their eyes open.”
“And we can’t do anything about it,” the Principal added.
“Can’t do anything,” said Mr Menon, “except go on doing what we’re doing now and hoping against hope that the example of a nation that has found a way of being happily human may be imitated. There’s very little chance of it; but it just might happen.”
“Unless Greater Rendang happens first.”
“Unless Greater Rendang happens first,” Mr Menon gravely agreed. “Meanwhile we have to get on with our job, which is education. Is there anything more that you’d like to hear about, Mr Farnaby?”
“Lots more,” said Will. “For example, how early do you start your science teaching?”
“We start it at the same time as we start multiplication and division. First lessons in ecology.”
“Ecology? Isn’t that a bit complicated?”
“That’s precisely the reason why we begin with it. Never give children a chance of imagining that anything exists in isolation. Make it plain from the very first that all living is relationship. Show them relationships in the woods, in the fields, in the ponds and streams, in the village and the country around it. Rub it in.”
“And let me add,” said the Principal, “that we always teach the science of relationship in conjunction with the ethics of relationship. Balance, give and take, no excesses — it’s the rule in nature and, translated out of fact into morality, it ought to be the rule among people. As I said before, children find it very easy to understand an idea when it’s presented to them in a parable about animals. We give them an up-to-date version of Aesop’s Fables. Not the old anthropomorphic fictions, but true ecological fables with built-in, cosmic morals. And another wonderful parable for children is the story of erosion. We don’t have any good examples of erosion here; so we show them photographs of what has happened in Rendang, in India and China, in Greece and the Levant, in Africa and America — all the places where greedy, stupid people have tried to take without giving, to exploit without love or understanding. Treat Nature well, and Nature will treat you well. Hurt or destroy Nature, and Nature will soon destroy you. In a Dust Bowl, ‘Do as you would be done by’ is self-evident — much easier for a child to recognize and understand than in an eroded family or village. Psychological wounds don’t show — and anyhow children know so little about their elders. And, having no standards of comparison, they tend to take even the worst situation for granted, as though it were part of the nature of things. Whereas the difference between ten acres of meadow and ten acres of gullies and blowing sand is obvious. Sand and gullies are parables. Confronted by them, it’s easy for the child to see the need for conservation and then to go on from conservation to morality — easy for him to go on from the Golden Rule in relation to plants and animals and the earth that supports them to the Golden Rule in relation to human beings. And here’s another important point. The morality to which a child goes on from the facts of ecology and the parables of erosion is a universal ethic. There are no Chosen People in nature, no Holy Lands, no Unique Historical Revelations. Conservation-morality gives nobody an excuse for feeling superior, or claiming special privileges. ‘Do as you would be done by’ applies to our dealings
with all kinds of life in every part of the world. We shall be permitted to live on this planet only for as long as we treat all nature with compassion and intelligence. Elementary ecology leads straight to elementary Buddhism.”
“A few weeks ago,” said Will after a moment of silence, “I was looking at Thorwald’s book about what happened in Eastern Germany between January and May of 1945. Have either of you read it?”
They shook their heads.
“Then don’t,” Will advised. “I was in Dresden five months after the February bombing. Fifty or sixty thousand civilians — mostly refugees running away from the Russians — burned alive in a single night. And all because little Adolf had never learned ecology,” he smiled his flayed ferocious smile, “never been taught the first principles of conservation.” One made a joke of it because it was too horrible to be talked about seriously.
Mr Menon rose and picked up his briefcase.
“I must be going.” He shook hands with Will. It had been a pleasure, and he hoped that Mr Farnaby would enjoy his stay in Pala. Meanwhile, if he wanted to know more about Palanese education, he had only to ask Mrs Narayan. Nobody was better qualified to act as a guide and instructor.
“Would you like to visit some of the classrooms?” Mrs Narayan asked, when the Under-Secretary had left.
Will rose and followed her out of the room and along a corridor.
“Mathematics,” said the Principal as she opened a door. “And this is the Upper Fifth. Under Mrs Anand.”
Will bowed as he was introduced. The white-haired teacher gave a welcoming smile and whispered, “We’re deep, as you see, in a problem.”
He looked about him. At their desks a score of boys and girls were frowning, in a concentrated, pencil-biting silence, over their note-books. The bent heads were sleek and dark. Above the white or khaki shorts, above the long gaily coloured skirts, the golden bodies glistened in the heat. Boys’ bodies that showed the cage of the ribs beneath the skin, girls’ bodies, fuller, smoother, with the swell of small breasts, firm, high-set, elegant as the inventions of a rococo sculptor of nymphs. And everyone took them completely for granted. What a comfort, Will reflected, to be in a place where the Fall was an exploded doctrine!