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→Why there is Fear?
There 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</ref>
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It always seems to me that the reasons usually given for becoming wise are poor reasons: "Don't do this, it will bring you suffering; don't do that, it will give birth to fear in you"... and the consciousness dries up more and more, it hardens, because it is afraid of grief, afraid of pain. <ref>http://incarnateword.in/cwm/03/pleasure#p12</ref> <center>~</center>... hidden somewhere in the inconscient or even in the subconscient, there is this insidious doubt that whispers in your ear: “Oh! if you are not careful, some misfortune will happen to you. If you forget to watch over yourself, you do not know what may happen”—and you are so silly, so silly, so obscure, so stupid that you listen and you begin to pay attention to yourself and everything is ruined.<ref> http://incarnateword.in/cwm/03/pleasure#p4</ref>
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Love and hatred, hope and fear, grief and joy all have their founts in this one source. We like, love, welcome, hope for, joy in whatever our nature, the first habit of our being, or else a formed (often perverse) habit, the second nature of our being, presents to the mind as pleasant, priyam; we hate, dislike, fear, have repulsion from or grief of whatever it presents to us as unpleasant, apriyam. This habit of the emotional nature gets into the way of the intelligent will and makes it often a helpless slave of the emotional being or at least prevents it from exercising a free judgment and government of the nature. This deformation has to be corrected. By getting rid of desire in the psychic prana and its intermiscence in the emotional mind, we facilitate the correction. <ref>http://incarnateword.in/cwsa/24/purification-the-lower-mentality#p7</ref>
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But is the Divine then something so terrible, horrible or repellent that the idea of its entry into the physical, its divinising of the human should create this shrinking, refusal, revolt or fear? I can understand that the unregenerate vital attached to its own petty sufferings and pleasures, to the brief ignorant drama of life, should shrink from what will change it. But why should a God-lover, a God-seeker, a sadhak fear the divinisation of the consciousness! Why should he object to becoming one in nature with what he seeks, why should he recoil from ''sādṛśya-mukti''? Behind this fear there are usually two causes: first, there is the feeling of the vital that it will have to cease to be obscure, crude, muddy, egoistic, unrefined (spiritually), full of stimulating desires and small pleasures and interesting sufferings (for it shrinks even from the Ananda which will replace them); next, there is some vague ignorant idea of the mind, due, I suppose, to the ascetic tradition, that the divine nature is something cold, bare, empty, austere, aloof, without the glorious riches of the egoistic human vital life. <ref>http://incarnateword.in/cwsa/29/bhakti-yoga-and-vaishnavism#p36</ref>
'''Physical Fear