Circle of Good Will - The World Teacher Trust

to his disciples, “Learn to be silent. Learn to get outof your way of speaking.” Unlearn the way you arespeaking. All that learning was from the mind. Tounlearn that, Pythagoras gave to his students threeyears of silence to forget the way they speak. That wasthe minimum discipline Pythagoras was seeking – notspeaking from the mind, but speaking from the heart.Master Djwhal Khul says, “Learn to think from theheart, not from the mind.” When we think from theheart, our thinking is inclusive. When we think fromthe mind, it is exclusive. There is a great differencebetween the two. To be able to think from the heart,we have to bring the mind into the heart. There is ahead centre within the heart centre. That centre has tobe activated. To enable its stimulation, first we have tostop doing the contrary. Many of us do not know howto speak – especially the more civilized they are, theless they know how to speak. All civilized talk is fromthe polished mind. Heart requires no polish. Whenwe know how to function from the heart, our speechcarries fire. That is what Jesus promised to his disciples,“Maintain the discipline relating to speech, you shallgive birth to fiery tongues”.‘Fiery tongue’ is not a tongue, which burns othersthrough speeches; it is said to be fiery because it isenlightening. Speech causes enlightenment. Speechcauses unfoldment of the consciousness of the listener.There is a lot of discipline relating to it and that disciplineis called ‘the discipline of pure love’. Patanjali speaks ofit as ‘Ishwara Pranidhanani’ – surrender to the Ishwara,meaning surrender to the ‘One Master’. Surrendering tothe Master is not to a form or to a picture. Ishwara, theMaster, exists in the hearts of the beings as the pulsatingprinciple. He exists in others as much as he exists in us.We have to make contact with the Ishwara in us and inothers. For that we need to get into the Ishwara centrein us. Master in me, Master in you – when that bridge isbuilt, the talk has inclusivity, the thought has inclusivity.The whole doctrine of love is a doctrine of inclusivity.It is not loving some person in preference to others.When we say ‘pure love’, it is the nature to include all.In our thinking all are to be included. What is good forall is thought of. What is good for a few, contrary towhat is good for all, is not the way to think. It means,we are eliminating the circumscriptions that we havebuilt around us and are able to include people distinctfrom those, whom we think as ours. Our thinkingincludes what is good for all. When we feel that there isno one called ‘other’ and when we feel oneness with the‘other’, then as much as we think of ourselves, we willthink of others. Otherwise we think about ourselvesand our people. When there is no inclusivity, there isno accommodation. As long as there is no inclusivity,it is not an act of pure love.58 59