« Je déteste perdre mon temps »
02/06/2022 Bonjour à toutes et à tous,
Je déteste perdre mon temps, c’est pourquoi je lui ai répondu sans détour que, décidément, cette question [la] préoccupait…
Surtout que c’était la deuxième fois qu’elle me la posait, et qu’en plus, cela ne la concernait pas.
C’est ça oui, cela ne concernait que mon humble petite personne.
Et l’information, elle l’avait sans doute déjà bien eue par d’autres sources, c’était déjà de la vieille histoire.
Alors parler pour parler, si ce n’est que pour alimenter les potins, non merci, j’ai autre chose à faire de plus constructif.
Je déteste perdre mon temps.
Elle est malgré tout revenue à la charge en disant que c’est elle-même qui avait suggéré cette proposition en ma faveur.
Ah voilà… une histoire d’ego, je n’avais pas vu venir le truc et elle me le faisait comprendre explicitement.
Merci, je lui ai répondu poliment, mais non, ça c’est fait différemment.
C’est sur un Ah… que la conversation s’est close.
J’ai posé mes outils, pris mon vélo ainsi que mes cliques et mes claques.
Je déteste perdre mon temps.
Sitôt rentrée, je me suis plongée dans la lecture, histoire de.
« – Mother, for instance, when one makes a resolution to do something, one finds that sometimes one comes into conflict with the feelings of others. Then what should be done in this case?
– When…?
– When one has decided to do something…
–Yes.
– … then one finds that sometimes one comes into conflict with another’s feelings.
– Into conflict?
-That is to say…
–Yes, yes, I understand quite well.
– So what should be done?
– It depends absolutely on the case. It is difficult to say… First of all… (Silence) If it is just an external and superficial decision based on the little knowledge one has, and the little qualities and little defects one has, then naturally, if one comes into conflict with other wills of a similar quality — you see, the wills may be different but the quality is the same, then one has to decide according to the circumstances and in accordance with the inner result one wants to get. It is very difficult to say, in each case the decision must be different. (…)
However, there are cases where it is like that.“This is what ought to be done; this indeed is the truth.” And then, whatever the opposition, one goes straight on one’s way, without worrying about circumstances or consequences. But it is only in this case that one has the right to do it; that is, at the time the Divine acts in you, you ought no longer to care for anything except the divine Will. But if it is not the divine Will, each problem must be resolved according to the case, the circumstances and…
– For instance, one has decided not to chat, then…
– One meets somebody who chatters?
– No…
– One just turns one’s back and goes away! (Laughter) Very simple!
– Then the other person will be very angry.
– Eh?
– The other person will be very angry.
– So much the worse for him! (Laughter) So much the worse for him. This is exactly the instance, one of the instances I spoke about: not to care. One can, if one likes the person very much and doesn’t want to displease him too much, one can tell him gently, “No, please, let us not talk uselessly, it is bad for everybody.” That’s all. If it is someone you don’t care for or who is not important for you, you have only to turn your back upon him and go away.(…)
There is a great weakness in social relations, a very great weakness; and that is why, in fact, one gets angry and gets carried away and says things one should not say. If one were not weak, one would never be violent. Weakness and violence are two things that go together. He who is truly strong is never violent. This is something one should always remember. Violence is always a sign of a weakness somewhere. Of course, one sees a man with bulging muscles who is very strong, knocking down another with all his might, and one says, “He is strong!” It is not true. He has muscles, but morally he is very weak. So, he may be strong here and weak there. Usually this is what happens.
But I say, and also people who have observed animals, for example, animals which are very strong: how quiet they are. Naturally, when they run after their prey they put out all their energy; but it is not violence, it is energy. But if you have ever seen a lion — when it has nothing to do, it does not fidget. If it is ill, it is restless. But if it is well, in good health, if it has nothing to do, it will not move, it will be quite still. It will look like a sage. (Laughter)
Agitation, violence, anger, all these things are always, without exception, signs of weakness. And especially when one gets carried away in one’s speech and says things one should not say, this indeed is the sign of a frightful mental weakness — mental and vital — frightful. Otherwise you may hear all the insults in the world, people may tell you all possible stupidities; if you are not weak, you may perhaps not smile outwardly, for it is not always good taste to smile, but deep within you, you are smiling, you let it pass, it does not touch you…. Simply, if your mind has formed the habit of being quiet as it is recommended here, and you have the perception of truth within yourself, you can hear anything at all. It does not even produce the semblance of a vibration — everything remains absolutely immobile and quiet. And then if the witness we were speaking about a while ago is there, looking on at the comedy, he surely smiles.
But if you feel the vibrations which come from the other person who throws on you all his violence and anger, if you feel this… at first it does… and then, suddenly, there is a response; and then if you yourself begin to get into a temper, you may be sure that you are as weak as he.
Here you are, my children.
I think this is enough for today. » The Mother – Question and Answers, Volume 6, page no.369-373
Bon ben je vous laisse, j’ai du boulot.
Bien à vous,
Isabelle
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