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Fear Compilation (view source)

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There are two paths of Yoga, one of tapasyā (discipline), and the other of surrender. The path of tapasyā is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of '''surrender''', is safe and sure. It is here, however, that the Western people fin'''d their difficulty'''. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that.

http://incarnateword.in/cwm/03/14-april-1929#p4There are three reasons. First, an '''excessive concern about one's security.''' Next, '''what one does not know '''always gives an uneasy feeling which is translated in the consciousness by fear. And above all, '''one doesn't have the habit of a spontaneous trust in the Divine'''. If you look into things sufficiently deeply, this is the true reason. There are people who do not even know that That exists, but one could tell them in other words, "You have no faith in your destiny" or "You know nothing about Grace"—anything whatever, you may put it as you like, but the root of the matter is a lack of trust. If one always had the feeling that it is the best that happens in all circumstances, one would not be afraid.[<ref>http://incarnateword.in/cwm/04/14-march-1951#p30 ~~http://incarnateword.in/cwm/04~~</~~14-march-1951#p30]~~ref>

The vital has to be carefully distinguished from mind, even though it has a mind element transfused into it; the vital is the Life nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust etc. that belong to this field of the nature. Mind and vital are mixed up on the surface of the consciousness, but they are quite separate forces in themselves and as soon as one gets behind the ordinary surface consciousness one sees them as separate, discovers their distinct action and can with the aid of this knowledge analyse their surface mixtures. It is quite possible and even usual during a time shorter or longer, sometimes very long, for the '''mind to accept the Divine or the Yogic ideal while the vital is unconvinced and unsurrendered and goes obstinately on its way of desire, passion and attraction to the ordinary life. Their division or their conflict is the cause of most of the more acute difficulties of the sadhana.'''http://incarnateword.in/cwsa/28/the-mind#p1The fear is again that of the physical consciousness or of the vital element in it—it is afraid if it gives up desire that it will lose everything—or everything it wants—and gain nothing in exchange or at least nothing it wants. It does not realise that it will get something far greater and more powerful and happy in place of this troubled desire and its doubtful and precarious fruits—for i'''t has been accustomed to think of desire as the only possible motive of life.'''

Kshitijshah

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