Shakti Answers -29th Jan 2016

We can have the sense that there are many deep-rooted beliefs, many deep-rooted ideas that I can have about myself, and these I see already that they cause suffering. So what can one do with these? How does one deal with this?

Well, there are a few ways, and one might just look inward to discern what is the most true or auspicious way to look at that. And one might be to just surrender it. Whatever these deep-rooted ideas or beliefs, they never belonged to us. They were just an ocean. Before we had language, they were just vibration and they would move through the system; they couldn't really get lodged any place. And then when the consciousness became sophisticated enough to begin to say 'this' or 'that', it's as though that energy system formed itself into an object that could be almost held or kept. So one could surrender that if they have the capacity to do that, if that appeals to them.

One might also inquire: For who does it rise? For who does this belief come? What identity is here to take or to receive that? And then in the space between the looking and the answer to that question, that space in some way is like the answer to the question. When it's seen that the 'for who does this rise' actually belongs to the identity, and the identity is viewable, then both the fixation that is rising and the identity for who it is arising are both seen as phenomenal. So then we can ask: The one that is viewing all of this, does that one have any condition or belief itself? Does that one have any shape, preference of any kind? And if the answer to that is no, then there's really nothing left but to just remain. And what it means to remain is to just not divide oneself. Just staying in that shapelessness. It's not a place; we can't say 'stay in that shapeless place'. You just remain as we are, which is surrender and devotion.

Very beautiful. No, never actually read it being expressed in this way. It was so beautiful. Thank you, thank you so much, my dear Father. There's another question which has come, so I'll ask you, which is: Nakia says, 'When the body is sick, it is a strong distraction. How can I not be this? How can I be not this? How to observe this?' So she said when the body is sick and it is a strong distraction, how can I not be this and how to observe this?

Well, in some way we are that. In some way we are the consciousness expressing as pain in the body, but it's not the totality of what we are. And as we sort of pull back, almost as though consciousness seeing is like a periscope, and maybe the furthest out it goes is the belief 'I am a person bound by a body and mind'. And then perhaps in the center of the periscope is this just consciousness play of existence. And in the very beginning point of the periscope is this ultimate seeing; it's empty of preference and judgment, desire, form, and shape.