Qualifications of a Teacher - Good conduct
Six points of Conduct which are specially required are given by the Master as:
- Self - control as to the mind.
- Self - control in action.
- One - pointedness.
(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.)
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 an 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 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 everyone'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 someone 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.
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 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 child to write straight and evenly, until you learnt to write far better and 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 not the 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 Muhammedan.
You must bear your karma cheerfully, whatever it may be, taking it as an honor 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 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. That 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 be 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.
Suggestions for Further Reading
- Jiddu Krishnamurthy
- Becoming Aware of Jiddu Krishnamurthy
- Jiddu Krishnamurthy on Love
- Good Conduct by Jiddu Krishnamurthy
- Biographies of Hindu saints of India and the world
- The Sevenfold Nature of Human Body
- The Historical Christ, The Story of Jesus From Occult Sources
- Thought Forms By Dr.Annie Besant
- Thoughts and Aphorisms of Sri Aurobindo
- Fate and freewill by Sri Aurobindo
- Sri Aurobindo on Yoga
- The Superman by Sri Aurobindo
- The Days and Nights of Brahma
- Life After Death
- The Seven Creations
- The Formation of Solar System
- The Zodiac and Its Antiquity
- Supreme Personality by Dr. Delmer Eugene Croft
- Gnani Yoga, The Law of Karma by Yogi Ramacharaka
- The Hindu-Yogi Science Of Breath, by Yogi Ramacharaka
- Redirect to Rajayoga index page
Regarding the work at the Feet of the Master, J.Krishnamurthy wrote thus:
"These are not my words; they are the words of the Master who taught me. Without Him I could have done nothing; but through His help I have set my feet upon the Path. You also desire to enter the same Path, so the words which He spoke to me will help you also, if you will obey them. It is not enough to say that they are true and beautiful; a man who wishes to succeed must do exactly what is said. To look at food and say that it is good will not satisfy a starving man; he must put forth his hand and eat. So, to hear the Master's words is not enough; you must do what He says, attending to every word, taking every hint. If a hint is not taken, if a word is missed, it is lost for ever; for He does not speak twice.
Source: Taken from At the Feet of the Master, 1910. The text has been formatted by Jayaram V for Hinduwebsite.com. While we have made every effort to reproduce the text correctly, we do not accept any responsibility for any errors or omissions or inaccuracies in the reproduction of this text.
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