You must discriminate between the selfish and the unselfish. For selfishness has many forms, and when you think you have finally killed it in one of them, it arises in another as strongly as ever.
But by degrees you will become so full of thought for the helping of others that there will be no room, no time, for any thought about yourself.
You must discriminate in yet another way. Learn to distinguish the God in everyone and everything, no matter how evil he or it may appear on the surface.
You can help your brother through that which you have in common with him, and that is the Divine Life; learn how to arouse that in him, learn how to appeal to that in him; so shall you save your brother from wrong.
There are many for whom the Qualification of Desire-lessness is a difficult one, for they feel that they are their desires—that if their distinctive desires, their likings and dislikings, are taken away from them, there will be no self left.
But these are only they who have not seen the Master; in the light of His holy Presence all desire dies, but the desire to be like Him. Yet before you have the happiness of meeting Him face to face, yon may attain desirelessness if you will.
Discrimination has already shown you that the things which most men desire, such as wealth and power, are not worth having; when this is really felt, not merely said, all desire for them ceases.
Thus far all is simple; it needs only that you should understand. But there are some who forsake the pursuit of earthly aims only in order to gain heaven, or to attain personal liberation from rebirth; into this error you must not fall. If you have forgotten self altogether, you cannot be thinking when that self should be set free, or what kind of heaven it shall have.
Remember that all selfish desire binds, however high may be its object, and until you have got rid of it you are not wholly free to devote yourself to the work of the Master.
When all desires for self are gone, there may still be a desire to see the result of your work. If you help anybody, you want to see how much you have helped him; perhaps even you want him to see it too, and to be grateful. But this is still desire, and also want of trust. When you pour out your strength to help, there must be a result, whether you can see it or not; if you know the Law you know this must be so.
So you must do right for the sake of the right, not in the hope of reward; you must work for the sake of the work, not in the hope of seeing the result; you must give your-^ self to the service of the world because you love it, and cannot help giving yourself to it. Have no desire for psychic powers; they will come when the Master knows that it is best for you to have them.
To force them too soon often brings in Its train much trouble; often their possessor is misled by deceitful nature-spirits, or becomes conceited and thinks he cannot make a mistake; and in any case the time and strength that it takes to gain them might be spent in work for others. They will come in the course of development—they must come; and if the Master sees that it would be useful for you to have them sooner, He will tell you how to unfold them safely. Until then, you are better without them.
You must guard, too, against certain small desires which are common in daily life. Never wish to shine, or to appear clever; have no desire to speak. It is well to speak little; better still to say nothing, unless you are quite sure that what you wish to say is true, kind and helpful.
Before speaking think carefully whether what you are going to say has those three qualities; if it has not, do not say it. It is well to get used even now to
thinking carefully before speaking; for when you reach Initiation you must watch every word, lest you should tell what must not be told. Much common talk is unnecessary and foolish; when it is gossip, it is wicked. So be accustomed to listen rather than to talk; do not offer opinions unless directly asked for them.
One statement of the Qualifications gives them thus; to know, to dare, to will, and to be silent; and the last of the four is the hardest of them all. Another common desire which you must sternly repress is the wish to meddle in other men’s business.
What another man does or says or believes is no affair of yours, and you must learn to let him absolutely alone. He has full right to free thought and speech and action, so long as he does not interfere with any one else.
You yourself claim the freedom to do what you think proper; you must allow the same freedom to him, and when he exercises it you have no right to talk about him.
If you think he is doing wrong, and you can contrive an opportunity of privately and very politely telling him why you think so, it is possible that you may convince him; but there are many cases in which even that would be an improper interference. On no account must you go and gossip to some third person about the matter, for that is an extremely wicked action.
If you see a case of cruelty to a child or an animal, it is your duty to interfere. If you see any one breaking the law of the country, you should inform the authorities. If you are placed in charge of another person in order to teach him, it may become your duty gently to tell him of his faults. Except in such cases, mind your own business, and learn the virtue of silence.
THE Six points of Conduct which are specially required are given by the Master as:
1. Self-control as to the Mind.
2. Self-control in Action.
[I know some of these are often translated differently, as are the names of the Qualifications; but in all cases I am using the names which the Master Himself employed when explaining them to me.]
1. Self-control as to the Mind,
The Qualification of Desirelessness shows that the astral body must be controlled; this shows the same thing as to the mental body. It means control of temper, so that you may feel no anger or impatience; of the mind itself, so that the thought may always be calm and unruffled; and (through the mind) of the nerves, so that they may be as little irritable as possible.
This last is difficult, because when you try to prepare yourself for the Path, you cannot help making your body more sensitive, so that its nerves are easily disturbed by a sound or a shock, and feel any pressure acutely ; but you must do your best.
The calm mind means also courage, so that you may face without fear the trials and difficulties of the Path; it means also steadiness, so that you may make light of the troubles which come into every one’s life, and avoid the incessant worry over little things in which many people spend most of their time.
The Master teaches that it does not matter in the least what happens to a man from the outside; sorrows, troubles, sicknesses, losses —all these must be as nothing to him, and must not be allowed to affect the calmness of his mind. They are the result of past actions, and when they come you must bear them cheerfully, remembering that all evil is transitory, and that your duty is to remain always joyous and serene.
They belong to your previous lives, not to this; you cannot alter them, so it is useless to trouble about them. Think rather of what you are doing now, which will make the events of your next life, for that you can alter.
Never allow yourself to feel sad or depressed. Depression is wrong, because it infects others and makes their lives harder, which you have no right to do. Therefore if ever it comes to you, throw it off at once.
In yet another way you must control your thought; you must not let it wander. Whatever you are doing, fix your thought upon it, that it may be perfectly done; do not let your mind be idle, but keep good thoughts always in the background of it, ready to come forward the moment it is free.
Use your thought-power every day for good purposes; be a force in the direction of evolution. Think each day of some one whom you know to be in sorrow, or suffering, or in need of help, and pour out loving thought upon him.
Hold back your mind from pride, for pride comes only from ignorance. The man who does not know thinks that he is great, that he has done this or that great thing; the wise man knows that only God is great, that all good work is done by God alone.
2. Self-control in Action.
If your thought is what it should be, you will have little trouble with your action. Yet remember that, to be useful to mankind, thought must result in action. There must be no laziness, but constant activity in good work.
But it must be your own duty that you do—not another man’s, unless with his permission and by way of helping him. Leave every man to do his own work in his own way; be always ready to offer help where it is needed, but never interfere.
For many people the most difficult thing in the world to learn is to mind their own business; but that is exactly what you must do.
Because you try to take up higher work, you must not forget your ordinary duties, for until they are done you are not free for other service. You should undertake no new worldly duties; but those which you have already taken upon you, you must perfectly fulfill
all clear and reasonable duties which you yourself recognize, that is, not imaginary duties which others try to impose upon you. If you are to be His, you must do ordinary work better than others, not worse; because you must do that also for His sake.
You must feel perfect tolerance for all, and a hearty interest in the beliefs of those of another religion, just as much as in your own. For their religion is a path to the highest, just as yours is,
And to help all, you must understand all.
But in order to gain this perfect tolerance, you must yourself first be free from bigotry and superstition. You must learn that no ceremonies are necessary; else you will think yourself somehow better than those who do not perform them. Yet you must not condemn others who still cling to ceremonies.
Let them do as they will; only they must not interfere with you who know the truth— they must not try to force upon you that which you have outgrown.Make allowance for everything; be kindly towards everything.
Now that your eyes are opened, some of your old beliefs, your old ceremonies, may seem to you absurd; perhaps, indeed, they really are so. Yet though you can no longer take part in them, respect them for the sake of those good souls to whom they are still important.
They have their place, they have their use; they are like those double lines which guided you as a ohild to write straight and evenly, until you learnt to write far better and more freely without them. There was a time when you needed them; but now that time is past.
A great Teacher once wrote: ”When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man I put away childish things.”
Yet he who has forgotten his childhood and lost sympathy with the children is notihe man who can teach them or help them. So look kindly, gently, tolerantly upon all; but upon all alike, Buddhist or Hindu, Jain or Jew, Christian or Muhammadan.
You must bear your karma cheerfully, whatever it may be, taking it as an honour that suffering comes to you, because it shows that the Lords of Karma think you worth helping. However hard it is, be thankful that it is no worse. Remember that you are of but little use to the Master until your evil karma is worked out, and you are free.
By offering yourself to Him, you have asked that your karma may be hurried, and so now in one or two lives you work through what otherwise might have been spread over a hundred. But in order to make the best out of it, you must bear it cheerfully, gladly.
Yet another point. You must give up all feeling of possession. Karma may take from you the things which you like best—even the people whom you love most. Even then you must be cheerful—ready to part with anything and everything. Often the Master needs to pour out His strength upon others through His servant; He cannot do that if the servant yields to depression. So cheerfulness must be the rule.
The one thing that you must set before you is to do the Master’s work. Whatever else may come in your way to do, that at least you must never forget. Yet nothing else can come in your way, for all helpful, unselfish work is the Master’s work, and you must do it for His sake. And you must give all your attention to each piece as you do it, so that it may be your very best. The same Teacher also wrote:
Whatsoever ye do, do it heartily, as to the Lord, and not unto men.”
Think how you would do a piece of work if you knew that the Master was coming at once to look at it; just in that way you must do all your work. Those who know most will most know all that that verse means. And there is another like it, much older:
Whatsoever thy hand findeth to do, do it with thy might
One-pointedness means, too, that nothing shall ever turn you, even for a moment, from the Path upon which you have entered. No temptations,no worldly pleasures, no worldly affections even, must ever draw you aside. For you yourself must become one with the Path; it must be so much part of your nature that you follow it without needing to think of it, and cannot turn aside. You, the Monad, have decided it; to break away from it would be to break away from yourself.
You must trust your Master; you must trust yourself. If you have seen the Master, you will trust Him to the uttermost, through many lives and deaths. If you have not yet seen Him, you must still try to realize Him and trust Him, because if you do not, even He cannot help you. Unless there is perfect trust, there cannot be the perfect flow of love and power.
You must trust yourself. You say you know yourself too well? If you feel so, you do not know yourself; you know only the weak outer husk, which has fallen often into the mire.
But you—the real you—you are a spark of God’s own fire,
and God, who is Almighty, is in you, and because of that there is nothing that you cannot do if you will. Say to yourself:
‘What man has done, man can do. I am a man, yet also God in man; I can do this thing, and I will.”
For your will must be like tempered steel, if you would tread the Path.
At The Feet Of The Master By Jiddu J Krishnamurti Published 1911