Changes

= What is Fear ? =

<span style="background-color: transparent; color: #000000;">Fear is a phenomenon of unconsciousness. It is a kind of anguish that comes from ignorance. One does not know the nature of a certain thing, does not know its effect or what will happen, does not know the consequences of one's acts, one does not know so many things; and this ignorance brings fear. One fears what one does not know. <ref>http://incarnateword.in/cwm/06/10-march-1954#p20</ref><center>~</center>When an abyss separates the true being from the physical being, Nature fills it up immediately with all kinds of adverse suggestions, the most formidable of which is fear, and the most pernicious, doubt. <ref>http://incarnateword.in/cwm/14/insincerity-pretension-and-self-deception#p20</ref><center>~</center>Fear is also a terribly contagious collective thing—contagious, it is much more catching than the most contagious of illnesses. You breathe an atmosphere of fear and instantly you feel frightened, without even knowing why or how, nothing, simply because there was an atmosphere of fear. For mystics the best cure as soon as one begins to feel afraid of something is to think of the Divine and then snuggle in his arms or at his feet and leave him entirely responsible for everything that happens, within, outside, everywhere—and immediately the fear disappears. <ref>http://incarnateword.in/cwm/05/14-october-1953#p38</ref><center>~</spancenter>... fear is an impurity, one of the greatest impurities, one of those which come most directly from the anti-divine forces which want to destroy the divine action on earth; and the first duty of those who really want to do yoga is to eliminate from their consciousness, with all the might, all the sincerity, all the endurance of which they are capable, even the shadow of a fear. To walk on the path, one must be dauntless, and never indulge in that petty, small, feeble, nasty shrinking back upon oneself, which is fear. <ref>http://incarnateword.in/cwm/08/15-august-1956#p7</ref>

<span style="background-color: transparent; color: #000000;">When an abyss separates the true being from the physical being, Nature fills it up immediately with all kinds of adverse suggestions, the most formidable of which is fear, and the most pernicious, doubt. <ref>http://incarnateword.in/cwm/14/insincerity-pretension-and-self-deception#p20</ref></span> <span style="background-color:transparent;color:#000000;">Fear is also a terribly contagious collective thing—contagious, it is much more catching than the most contagious of illnesses. You breathe an atmosphere of fear and instantly you feel frightened, without even knowing why or how, nothing, simply because there was an atmosphere of fear. For mystics the best cure as soon as one begins to feel afraid of something is to think of the Divine and then snuggle in his arms or at his feet and leave him entirely responsible for everything that happens, within, outside, everywhere—and immediately the fear disappears.</span><span style="background-color:transparent;color:#0066cc;"> <ref>http://incarnateword.in/cwm/05/14-october-1953#p38</ref></span> <span style="background-color:transparent;color:#000000;">From the ordinary point of view, in most cases, it is usually fear—fear, which may be mental fear, vital fear, but which is almost always physical fear, a fear in the cells—is fear which opens the door to all contagion. Mental fear—all who have a little control over themselves or any human dignity can eliminate it; vital fear is more subtle and asks for a greater control; as for physical fear, a veritable yoga is necessary to overcome it, for the cells of the body are afraid of everything that is unpleasant, painful, and as soon as there is any unease, even if it is insignificant, the cells of the body become anxious, they don't like to be uncomfortable. And then, to overcome that, the control of a conscious will is necessary. It is usually this kind of fear that opens the door to illnesses. And I am not speaking of the first two types of fear which, as I said, any human being who wants to be human in the noblest sense of the word, must overcome, for that is cowardice. But physical fear is more difficult to overcome; without it even the most violent attacks could be repelled. If one has a minimum of control over the body, one can lessen its effects, but that is not immunity. It is this kind of trembling of material, physical fear in the cells Types of the body which aggravates all illnesses. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/09/19-june-1957#p6</ref></u></span>  == How to deal with Mental Fear==  <span style="background-color:transparent;color:#000000;">Every time you indulge your imagination in an unhealthy way, giving a form to your fears and anticipating accidents and misfortunes, you are undermining your own future. On the other hand, the more optimistic your imagination, the greater the chance of your realising your aim. </span><u><ref>http://incarnateword.in/cwm/03/power-of-imagination#p1</ref></u> <span style="background-color: transparent; color: #000000;">The world is full of things that are not pleasing or beautiful, but that is no reason why one should live in a constant feeling of repulsion for these things. All feelings of shrinking and disgust and fear that disturb and weaken the human mind can be overcome. A Yogi has to overcome these reactions; for almost the very first step in Yoga demands that you must keep a perfect equanimity in the presence of all beings and things and happenings. Always you must remain calm, untouched and unmoved; the strength of the Yogi lies there. An entire calmness and quietness will disarm even dangerous and ferocious animals when they confront you. <ref>http://incarnateword.in/cwm/03/30-june-1929#p5</ref></span> <span style="background-color:transparent;color:#000000;">But when one can eliminate fear, one is almost in safety. For example, epidemics, or so-called epidemics, like those which are raging at present—ninety-nine times out of a hundred they come from fear: a fear, then, which even becomes a mental fear in its most sordid form, promoted by newspaper articles, useless talk and so on. </span><u><ref>http://incarnateword.in/cwm/09/19-june-1957</ref></u><span style="background-color:transparent;color:#000000;">If there is one mental disorder which can bring about all illnesses, it is fear. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/04/31-march-1951#p3</ref></u></span> <span style="background-color:transparent;color:#000000;">Oh! There are many ways of curing oneself of fear. But in reality everyone finds his own way, the one good for him. There are people to whom you have simply to say: "Your fear is a weakness", and they would immediately find the means to look at it with contempt, for they have a horror of weakness. There are others, you tell them: "Fear is a suggestion from hostile forces, you must push it away, as you drive off hostile forces", and this is very effective. For each one it is different. But first of all you must know that fear is a very bad thing, very bad, it is a dissolvent; it is like an acid. If you put a drop of it on something, it eats into the substance. The first step is not to admit the possibility of fear. Yes, that's the first step. I knew people who used to boast about their fear. These are incurable. That is, quite naturally they would say, "Ah, just imagine, I was so frightened!" And then what! It is nothing to be proud of. With such people you can do nothing. </span><u><ref>http://incarnateword.in/cwm/05/14-october-1953#p37</ref></u>

<span style="background-color:transparent;color:#000000;">NowFrom the ordinary point of view, in most cases, there it is a small remedy usually fear—fear, which may be mental fear, vital fear, but which is very very easy. For it is based on almost always physical fear, a simple personal question of one's common sensefear in the cells—is fear which opens the door to all contagion.... You must observe yourself Mental fear—all who have a little and say that when you are afraid control over themselves or any human dignity can eliminate it ; vital fear is more subtle and asks for a greater control; as though the for physical fear was attracting , a veritable yoga is necessary to overcome it, for the thing you are afraid cells of. If you the body are afraid of illnesseverything that is unpleasant, painful, and as soon as there is any unease, even if it is as though you were attracting insignificant, the illness. If you are afraid cells of an accidentthe body become anxious, it is as though you were attracting the accidentthey don't like to be uncomfortable. And if you look into yourself and around yourself then, to overcome that, the control of a little, you conscious will find it out, it is a persistent factnecessary. So if you have just a little common sense, you say: "It is stupid usually this kind of fear that opens the door to be afraid illnesses. And I am not speaking of the first two types of anythingfear which, for it is precisely as though I were making a sign to that thing to come to me. If I had an enemy said, any human being who wanted wants to kill mebe human in the noblest sense of the word, I would not go and tell him: 'You knowmust overcome, it's me you want to kill!'" It for that is something like thatcowardice. So since But physical fear is bad, we won't have more difficult to overcome; without iteven the most violent attacks could be repelled. And if you say you are unable to prevent it by your reasonIf one has a minimum of control over the body, wellone can lessen its effects, but that shows you have no control over yourselves and must make a little effort to control yourselvesis not immunity. That It is this kind of trembling of material, physical fear in the cells of the body which aggravates allillnesses. </span><u><ref>http://incarnateword.in/cwm/0509/1419-octoberjune-19531957#p36p6</ref></u>

== Types 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 Fear ==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. <ref>http://incarnateword.in/cwsa/28/the-mind#p1</ref>

<span style="background-color: transparent; color: #000000;">In life it is the action of the subconscious that has the larger share and it acts a hundred times more powerfully than the conscious parts. The normal human condition is a state filled with apprehensions and fears; if you observe your mind deeply for ten minutes, you will find that for nine out of ten it is full of fears—it carries in it fear about many things, big and small, near and far, seen and unseen, and though you do not usually take conscious notice of it, it is there all the same. To be free from all fear can come only by steady effort and discipline. <ref>http://incarnateword.in/cwm/03/19-may-1929#p18</ref></span> <span style="; color: #000000;"center>Fear~</span><span style="color: #000000;"center>Fear, desire and sorrow are diseases of the mind; born of its sense of division and limitation, they cease with the falsehood that begot them. <ref>http://incarnateword.in/cwsa/23/gnosis-and-ananda#p16</ref></span>

<span style="background-color:transparent;color:#000000;">...the central vital which is the seat of the stronger vital longings and reactions, e.g. ambition, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the field of many vital energies…  </span><u><ref>http://incarnateword.in/cwsa/28/the-vital-being-and-vital-consciousness#p10</ref></ucenter> ~<span style="background-color:transparent;color:#000000;"/center>The 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 it has been accustomed to think of desire as the only possible motive of life. </span><u><ref>http://incarnateword.in/cwsa/31/desire#p56</ref></u> 

<span style="background-color:transparent;color:#000000;">Physically, well... When you do not any longer have the other two fears[mental =Fear and vital fears], you can become aware of the physical fear. Generally, the other two are much more conscious. They hide the physical fear from you. But when you have no longer any mental or vital fear, then you become aware of it. It is a curious little vibration that gets into your cells and they begin shivering that way. But the cells are not like a heart beating very fast. It is in the very cells: they tremble with just a slight quivering. And it is very difficult to control this. Yet it can be controlled. </span><u><ref>http://incarnateword.in/cwm/05/22-july-1953#p17</ref></u>Religion ==

The origin of this divine fear was crude enough in some of the primitive popular religions. It was the perception of powers in the world greater than man, obscure in their nature and workings, which seemed always ready to strike him down in his prosperity and to smite him for any actions which displeased them. Fear of the gods arose from man's ignorance of God and his ignorance of the laws that govern the world. It attributed to the higher powers caprice and human passion; it made them in the image of the great ones of the earth, capable of whim, tyranny, personal enmity, jealous of any greatness in man which might raise him above the littleness of terrestrial nature and bring him too near to the divine nature. With such notions no real devotion could arise, except that doubtful kind which the weaker may feel for the stronger whose protection he can buy by worship and gifts and propitiation and obedience to such laws as he may have laid upon those beneath him and may enforce by rewards and punishments, or else the submissive and prostrate reverence and adoration which one may feel for a greatness, glory, wisdom, sovereign power which is above the world and is the source or at any rate the regulator of all its laws and happenings.<span style="backgroundref>http://incarnateword.in/cwsa/24/the-godward-color:transparent;color:emotions#000000;"p3</ref><center>~</center>Some people are especially afraid The idea of the almighty Judge, Legislator, King, is a crude and imperfect idea of firethe Divine, when taken by itself, some especially because it takes an inferior and an external truth for the main truth and it tends to prevent a higher approach to a more intimate reality. It exaggerates the importance of the sense of sin and thereby prolongs and increases the soul's fear waterand self-distrust and weakness. It attaches the pursuit of virtue and the shunning of sin to the idea of rewards and punishment, though given in an after life, others have a special and makes them dependent on the lower motives of fear and interest instead of one animal or anotherthe higher spirit which should govern the ethical being. It comes from a disharmony between makes hell and heaven and not the Divine himself the object of the vital vibrationshuman soul in its religious living. And then These crudities have served their turn in the slow education of the human mind, but they are of no utility to the Yogin who knows that whatever truth they may represent belongs rather to the external relations of the developing human soul with the external law of the universe than any intimate truth of the inner relations of the human soul with the Divine; but it is translated these which are the proper field of Yoga <ref>http://incarnateword.in /cwsa/24/the-godward-emotions#p4</ref><center>~</center>A large number of religious rules which are founded solely on hygienic principles, on medical knowledge, and have been raised into religious principles, for that was the only way to make people observe them. If you are not told that "God wants" that you should do this body-unconsciousness by fearor that, you would not do it, the majority of men ordinarily do not do it. The body For instance, that very simple thing—washing your hands before eating; in countries where the civilisation is not quite scientific, some people discovered that in truth it was probably more hygienic to wash the hands first! If they had not made a religious rule, if they hadn't said that "God wanted" that a terribly unconscious thingman wash his hands before eating, otherwise it would be an offence against Him, people would have said: "Oh, why? No, not today, tomorrow. How one has I have no time, I am in a hurry!" But in this way there is that constant fear at the back of their minds that something bad will happen to work them due to give it just God's anger. This too is a very little consciousness! It lives automaticallysuperstition, by habita big superstition. It is terribly unconscious<ref>http://incarnateword. in/cwm/05/15-july-1953#p5</spanref><center>~</center>In religions there is so much fear! Fear: "If I don't do this or that, if I don't cut the throat of a dozen chickens, disastrous things will happen to me all my life through or at least the whole of this year. My children will be ill, I shall lose my job, I won't be able to earn my living; very, very unpleasant things will happen to me.".... And so, let us sacrifice the dozen chickens. But it is not from the desire to kill. It can't be said that it's through cruelty: it's through unconsciousness. <ref>http://incarnateword.in/cwm/06/1017-march-1954#p24p15</ref><center>~</center>The moment we come well into these developments and their deeper spiritual meaning, the motive of the fear of God becomes otiose, superfluous and even impossible. It is of importance chiefly in the ethical field when the soul has not yet grown sufficiently to follow good for its own sake and needs an authority above it whose wrath or whose stern passionless judgment it can fear and found upon that fear its fidelity to virtue. When we grow into spirituality, this motive can no longer remain except by the lingering on of some confusion in the mind, some persistence of the old mentality. <ref>http://incarnateword.in/cwsa/24/the-godward-emotions#p6</ref>

<span style="background-color:transparent;color:#000000;">Many people say, "Oh, yes, here I am not afraid." They don't have any fear in the mind, their mind Why there is not afraid, it is strong, it is not afraid; but the body trembles, and one doesn't know it, because it is in the cells of the body that the trembling goes on. </span><u><ref>http://incarnateword.in/cwm/07/11-may-1955#p14</ref></u> <div style="color: #000000;">Some people are spontaneously free from fear even in their body; they have a sufficient vital equilibrium in them not to be afraid, not to fear, and a natural harmony in the rhythm of their physical life which enables them to reduce the illness spontaneously to a minimum. There are others, on the other hand, with whom the thing always becomes as bad as it can be, sometimes to the point of catastrophe. <ref>http://incarnateword.in/cwm/09/19-june-1957#p7</ref></div> <span style="background-color:transparent;color:#000000;">...fear is more even of a nervous sensation than an emotion. </span><u><ref>http://incarnateword.in/cwsa/24/the-instruments-of-the-spirit#p8</ref></u>  =Reasons for Fear ?=

<span style="background-color: transparent; color: #000000;">'''Vital Fear stems from a sense of </span><span style="background-color: transparent; color: #000000;">inferiority</span><span style="background-color: transparent; color: #000000;">.</span> <ref>http://incarnateword.in/cwm/12/students#p35</ref>'''

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><center>~</center>It always seems to me that the reasons usually given for becoming wise are poor reasons: "Don'Vital Feart 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><center>~</center>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><center>~</center>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>

Because in the large majority of men, the body receives its inspirations from the subconscient, it is under the influence of the subconscient. All the fears driven out from the active consciousness go and take refuge there and then, naturally, they have to be chased out from the subconscient and uprooted from there. <ref>http://incarnateword.in/cwm/04/14-march-1951#p27</ref><center>~</center>And even if by discipline and effort you have liberated your mind and your vital of apprehension and fear, it is '''more difficult to convince the body.''' But that too must be done. Once you enter the path of Yoga you must get rid of all fears—the fears of your mind, the fears of your vital, the fears of your body which are lodged in its very cells. One of the uses of the blows and knocks you receive on the path of Yoga is to rid you of all fear. The causes of your fears leap on you again and again, until you can stand before them free and indifferent, untouched and pure. One has a fear of the sea, another fear of fire. The latter will find, it may be, that he has to face conflagration after conflagration till he is so trained that not a cell of his body quivers. That of which you have horror comes repeatedly till the horror is gone. <ref>http://incarnateword.in/cwm/03/19-may-1929#p19</ref><center>~</center>

<div style="color: #000000;">''Q. What is the ground of the repulsion that one instinctively feels towards certain animals, such as snakes and scorpions?''</div>

<span style="background-color: transparent; color: #000000;">''A.'' The repulsion you speak of comes from fear; if there were no fear, it would not exist. This fear is not based on reason, it is instinctive; it is not individual, but racial; it is a general suggestion and belongs to the consciousness of humanity as a whole. When one takes up the human body, one accepts along with it a mass of these general suggestions, race ideas, race feelings of mankind, associations, attractions, repulsions, fears.</span> <ref>http://incarnateword.in/cwm/03/30-june-1929#p3</ref>

== How to deal Deal with Physical Fear =? =

<span style="background-color:transparent;color:#000000;">If it is a vital fear, you must reason with yourself and go about it all the same. But if it is a physical instinct (that is possible, it happens very often that there is a kind of physical instinct), in that case you must listen This now he willed to it, for the instinct of the body is a very sure thing, if it is not disturbed by thought or vital will. The body left to itself knows very well what it can discover and what it cannot do. And not only that but even a thing that one can do and does usuallyexile, if one day you feel a sort of repulsion, as if you were shrinking back, you must definitely not do it; it is an indication that for some reason or other—a purely material reason of a disorder in the functioning of the body—you are not fit to do the thing at that time. Then you must not do it. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/05/24-june-1953#p19</ref></u></span>

<span style="background-color:transparent;color:#000000;">A strict discipline is needed to cure the body of fear. The cells themselves tremble. It is only by discipline, by yoga that one can overcome this fear. But it is a fact that one can catch anything through fear, even invite an accident. And, you see, from a certain point of view everything is contagiouselement in him betraying God. </span><u><ref>httphttps://incarnateword.in/cwmcwsa/0533/22the-house-of-the-spirit-and-the-julynew-1953creation#p12p11</ref></u>

<span style="background-color:transparent;color:#000000;">You have no idea of the almost magical effect of staring fearlessly into the eyes of a vital being. Even on earth, if you deal in this way with all those incarnations of the vital powers which we ordinarily call animals, you are assured of easy mastery. A physical tiger will also flee from you, if without the least tremor you look him straight in the eyes. A snake will never be able to bite you if you manage to rivet its gaze to yours without feeling the slightest dread. Merely staring at it with shaking knees will not help. There must be no disturbance in you: you must be calm and collected when you catch its gaze as it keeps swaying its head in order to fascinate you into abject fear. Animals are aware of a light in the human eyes which they are unable to bear if it is properly directed towards them. Man's look carries a power which nullifies them, provided it is steady and unafraid. </span><u><ref>http://incarnateword.in/cwm/03/different-kinds-of-space-and-time-fearlessness-on-the-vital-plane#p4</ref></u>''Mental Fear'''

== How Every time you indulge your imagination in an unhealthy way, giving a form to deal your fears and anticipating accidents and misfortunes, you are undermining your own future. On the other hand, the more optimistic your imagination, the greater the chance of your realising your aim. <ref>http://incarnateword.in/cwm/03/power-of-imagination#p1</ref><center>~</center>The world is full of things that are not pleasing or beautiful, but that is no reason why one should live in a constant feeling of repulsion for these things. All feelings of shrinking and disgust and fear that disturb and weaken the human mind can be overcome. A Yogi has to overcome these reactions; for almost the very first step in Yoga demands that you must keep a perfect equanimity in the presence of all beings and things and happenings. Always you must remain calm, untouched and unmoved; the strength of the Yogi lies there. An entire calmness and quietness will disarm even dangerous and ferocious animals when they confront you. <ref>http://incarnateword.in/cwm/03/30-june-1929#p5</ref><center>~</center>But when one can eliminate fear, one is almost in safety. For example, epidemics, or so-called epidemics, like those which are raging at present—ninety-nine times out of a hundred they come from fear: a fear, then, which even becomes a mental fear in its most sordid form, promoted by newspaper articles, useless talk and so on. <ref>http://incarnateword.in/cwm/09/19-june-1957</ref>If there is one mental disorder which can bring about all illnesses, it is fear. <ref>http://incarnateword.in/cwm/04/31-march-1951#p3</ref><center>~</center>Oh! There are many ways of curing oneself of fear. But in reality everyone finds his own way, the one good for him. There are people to whom you have simply to say: "Your fear is a weakness", and they would immediately find the means to look at it with Vital contempt, for they have a horror of weakness. There are others, you tell them: "Fear ==is a suggestion from hostile forces, you must push it away, as you drive off hostile forces", and this is very effective. For each one it is different. But first of all you must know that fear is a very bad thing, very bad, it is a dissolvent; it is like an acid. If you put a drop of it on something, it eats into the substance. The first step is not to admit the possibility of fear. Yes, that's the first step. I knew people who used to boast about their fear. These are incurable. That is, quite naturally they would say, "Ah, just imagine, I was so frightened!" And then what! It is nothing to be proud of. With such people you can do nothing. <ref>http://incarnateword.in/cwm/05/14-october-1953#p37</ref><center>~</center>Now, there is a small remedy which is very very easy. For it is based on a simple personal question of one's common sense.... You must observe yourself a little and say that when you are afraid it is as though the fear was attracting the thing you are afraid of. If you are afraid of illness, it is as though you were attracting the illness. If you are afraid of an accident, it is as though you were attracting the accident. And if you look into yourself and around yourself a little, you will find it out, it is a persistent fact. So if you have just a little common sense, you say: "It is stupid to be afraid of anything, for it is precisely as though I were making a sign to that thing to come to me. If I had an enemy who wanted to kill me, I would not go and tell him: 'You know, it's me you want to kill!'" It is something like that. So since fear is bad, we won't have it. And if you say you are unable to prevent it by your reason, well, that shows you have no control over yourselves and must make a little effort to control yourselves. That is all. <ref>http://incarnateword.in/cwm/05/14-october-1953#p36</ref>

<span style="background-color:transparent;color:#000000;">...one is cowardly because one is very tamasic and fears having to make an effort. In order not to be cowardly, one must make an effort, begin by an effort, and afterwards it becomes very interesting. But the best thing is to make the effort to overcome this kind of flight out of oneself. Instead of facing the thing, one recoils, runs away, turns one's back and runs away. For the initial effort is difficult. And so, what prevents you from making an effort is the inert, ignorant nature.</span>''Vital Fear'''

...one is cowardly because one is very tamasic and fears having to make an effort. In order not to be cowardly, one must make an effort, begin by an effort, and afterwards it becomes very interesting. But the best thing is to make the effort to overcome this kind of flight out of oneself. Instead of facing the thing, one recoils, runs away, turns one's back and runs away. For the initial effort is difficult. And so, what prevents you from making an effort is the inert, ignorant nature.<center>~<span style="background-color:transparent;color:#000000;"/center>As soon as you enter the rajasic nature, you like effort. And at least the one advantage of rajasic people is that they are courageous, whereas tamasic people are cowards. It is the fear of effort which makes one cowardly. For once you have started, once you have taken the decision and begun the effort, you are interested. It is exactly the same thing which is the cause of some not liking to learn their lessons, not wanting to listen to the teacher; it is tamasic, it is to be asleep, it avoids the effort which must be made in order to catch the thing and then grasp it and keep it. It is half-somnolence. So it is the same thing physically, it is a somnolence of the being, an inertia. </span><ref>http://incarnateword.in/cwm/07/26-january-1955#p21</ref><center>~</center>If you were in a perfectly harmonious environment where everything was full of a total and perfect goodwill, then evidently you could lay the blame only on yourself. But the difficulties that are within are also without. You can, to a certain extent, establish an inner equilibrium, but you live in surroundings full of imbalance. Unless you shut yourself up in an ivory tower (which is not only difficult but not always recommendable), you are obliged to receive what comes from outside. You give, you receive; you give, you receive. It is a perpetual play. Even granting that there is no bad will, there is necessarily contagion. And as I was saying just now, all is contagious, everything. You are looking at the effect of an accident: you absorb a certain vibration. And if you are over-sensitive and, over and above that, you have fear or disgust (which is the same thing, disgust is only a moral expression of a physical fear), the accident can be translated physically in your body. Naturally you will be told that those who have such reactions are in a state of nervous imbalance. It is not quite true. They are persons with an ultra-suprasensitive vital, that is all. And it is not always a proof of inferiority, on the contrary! For as you progress spiritually, a certain hypersensitivity of the nerves occurs and if your self-control does not increase along with your sensibility, all kinds of untoward things may happen to you. <ref>http://incarnateword.in/cwm/05/22-july-1953#p45</ref>

== Fear The mental, it is very simple: thoughts come. You begin thinking, for example, there is this illness and Illness ==this illness is very contagious, perhaps you are going to catch it, and if you catch it, it is going to be a terrible affair and what is to be done so as not to catch it?… So the mind begins to tremble: what is going to happen tomorrow? etc.

<span style="background-color:transparent;color:#000000;">Nine-tenths of the danger in an illness comes from fear. Fear can give you the apparent symptoms of an illness; and it can give you the illness too,—its effects can go so far as that. <ref>http://incarnateword.in/cwm/03/16-june-1929#p17</ref><center>~</center>If you are ill, your illness is looked after with so much anxiety and fear, you are given so much care that you forget to take help from the One who can help you and you fall into a vicious circle and take a morbid interest in your illness. <ref>http://incarnateword.in/cwm/15/worry-and-bother-about-illness#p22</spanref><ucenter>~</center>You must learn not to identify with your body and treat it as a young child who needs to be convinced that it must not fear. <ref>http://incarnateword.in/cwm/0315/darshan-messages#p7</ref><center>~</center>First, not to want to be ill, and then not to be afraid of illness. You must neither attract it nor tremble. You must not want illness at all. But you must not because of fear not want it; you must not be afraid; you must have a calm certitude and a complete trust in the power of the Grace to shelter you from everything, and then think of something else, not be concerned about this any longer. When you have done these two things, refusing the illness with all your will and infusing a confidence which completely eliminates the fear in the cells of the body, and then busying yourself with something else, not thinking any longer about the illness, forgetting that it exists... there, if you know how to do that, you may even be in contact with people who have contagious diseases, and yet you do not catch them. But you must know how to do this. <ref>http://incarnateword.in/cwm/07/11-may-1955#p13</ref><center>~</center>Even what the mind and will can do with the body in the field proper to the body and its life, in the way of physical achievement, bodily endurance, feats of prowess of all kinds, a lasting activity refusing fatigue or collapse and continuing beyond what seems at first to be possible, courage and refusal to succumb under an endless and murderous physical suffering, these and other victories of many kinds sometimes approaching or reaching the miraculous are seen in the human field and must be reckoned as a part of our concept of a total perfection.... <ref>http://incarnateword.in/cwm/09/161-junemay-19291957#p17p1</ref><center>~</ucenter>The body must know and be convinced that its essence is divine and that if no obstacle is put in the way of the Divine's working, nothing can harm us. This process must be steadily repeated until all recurrence of fear is stopped. And then even if the illness succeeds in making its appearance, its strength and duration will be considerably diminished until it is definitively conquered.<ref>http://incarnateword.in/cwm/15/fear-and-illness#p5</ref>

<span style="background-color:transparent;color:#000000;">If you are ill, your illness is looked after with so much anxiety '''Fear and fear, you are given so much care that you forget to take help from the One who can help you and you fall into a vicious circle and take a morbid interest in your illness. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/15/worry-and-bother-about-illness#p22</ref></u></span>Death'''

<span style="backgroundGenerally speaking, perhaps the greatest obstacle in the way of man's progress is fear, a fear that is many-sided, multiform, self-colorcontradictory, illogical, unreasoning and often unreasonable. Of all fears the most subtle and the most tenacious is the fear of death. It is deeply rooted in the subconscient and it is not easy to dislodge. It is obviously made up of several interwoven elements:transparentthe spirit of conservatism and the concern for self-preservation so as to ensure the continuity of consciousness, the recoil before the unknown, the uneasiness caused by the unexpected and the unforeseeable, and perhaps, behind all that, hidden in the depths of the cells, the instinct that death is not inevitable and that, if certain conditions are fulfilled, it can be conquered;coloralthough, as a matter of fact, fear in itself is one of the greatest obstacles to that conquest. For one cannot conquer what one fears, and one who fears death has already been conquered by it. <ref>http://incarnateword.in/cwm/12/the-fear-of-death-and-the-four-methods-of-conquering-it#000000;"p1</ref><center>~</center>You must learn When one has to die one dies, and when one has not to identify with die, one does not die. Even when you are in mortal danger, if it is not your body hour to die, you will not die, and treat it as even if you are out of all danger, just a young child scratch on your foot will be enough to make you die, for there are people who needs have died of a pin-scratch on the foot—because the time had come. Therefore, fear has no sense. What you can do is to rise to a state of consciousness where you can say, "It is like that, we accept the fact because it seems to be convinced that recognised as an inevitable fact. But I do not need to worry, for it will come only when it must come. So I don't need to feel afraid: when it is not to come, it will not come to me, but when it must come to me, it will come. And as it will come to me inevitably, it is better I do not fear. </span><span style=the thing; on the contrary, one must accept what is perfectly natural"backgroundThis is a well-color:transparent;color:#0066cc;"><u>known remedy, that is to say, very much in use. <ref>http://incarnateword.in/cwm/1505/darshan14-messagesoctober-1953#p7p32</ref><center>~</ucenter>Along with the attachment to the body and its works the attachment to life in the body is overcome. For when we feel the physical being to be not ourselves, but only a dress or an instrument, the repulsion to the death of the body which is so strong and vehement an instinct of the vital man must necessarily weaken and can be thrown away. Thrown away it must be and entirely. The fear of death and the aversion to bodily cessation are the stigmas left by his animal origin on the human being. That brand must be utterly effaced. <ref>>http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p10</spanref>

<span style="background-color:transparent;color:#000000;">First, not to want to be ill, and then not to be afraid '''How can One Overcome Fear of illness. You must neither attract it nor tremble. You must not want illness at all. But you must not because of fear not want it; you must not be afraid; you must have a calm certitude and a complete trust in the power of the Grace to shelter you from everything, and then think of something else, not be concerned about this any longer. When you have done these two things, refusing the illness with all your will and infusing a confidence which completely eliminates the fear in the cells of the body, and then busying yourself with something else, not thinking any longer about the illness, forgetting that it exists... there, if you know how to do that, you may even be in contact with people who have contagious diseases, and yet you do not catch them. But you must know how to do this. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/07/11-may-1955#p13</ref></u></span>Death?'''

Several methods can be used for this purpose. But first of all, a few fundamental notions are needed to help us in our endeavour. The first and most important point is to know that life is one and immortal. The forms are countless, fleeting and brittle. This knowledge must be securely and permanently established in the mind and one must identify one's consciousness as far as possible with the eternal life that is independent of every form, but which manifests in all forms. This gives the indispensable psychological basis with which to confront the problem, for the problem remains. Even if the inner being is enlightened enough to be above all fear, the fear still remains hidden in the cells of the body, obscure, spontaneous, beyond the reach of reason, usually almost unconscious. It is in these obscure depths that one must find it out, seize hold of it and cast upon it the light of knowledge and certitude. <span style="backgroundref>http://incarnateword.in/cwm/12/the-fear-color:transparent;color:of-death-and-the-four-methods-of-conquering-it#000000;"p2</ref><center>~</center>Even what …life does not die, but the form is dissolved, and it is this dissolution that the physical consciousness dreads. And yet the mind form is constantly changing and in essence there is nothing to prevent this change from being progressive. This progressive change could make death no longer inevitable, but it is very difficult to achieve and demands conditions that very few people are able to fulfil. Thus the method to be followed in order to overcome the fear of death will differ according to the nature of the case and the state of the consciousness. These methods can do with be classified into four principal kinds, although each one includes a large number of varieties; in fact, each individual must develop his own system.The first method appeals to the body reason. One can say that in the field proper to present state of the world, death is inevitable; a body that has taken birth will necessarily die one day or another, and in almost every case death comes when it must: one can neither hasten nor delay its lifehour. Someone who craves for it may have to wait very long to obtain it and someone who dreads it may suddenly be struck down in spite of all the precautions he has taken. The hour of death seems therefore to be inexorably fixed, except for a very few individuals who possess powers that the human race in general does not command. Reason teaches us that it is absurd to fear something that one cannot avoid. The only thing to do is to accept the way idea of physical achievementdeath and quietly do the best one can from day to day, bodily endurancefrom hour to hour, feats without worrying about what is going to happen. This process is very effective when it is used by intellectuals who are accustomed to act according to the laws of prowess reason; but it would be less successful for emotional people who live in their feelings and let themselves be ruled by them. No doubt, these people should have recourse to the second method, the method of inner seeking. Beyond all kindsthe emotions, in the silent and tranquil depths of our being, there is a light shining constantly, the light of the psychic consciousness. Go in search of this light, concentrate on it; it is within you. With a lasting activity refusing fatigue or collapse persevering will you are sure to find it and continuing beyond what seems at first as soon as you enter into it, you awake to be possiblethe sense of immortality. You have always lived, courage you will always live; you become wholly independent of your body; your conscious existence does not depend on it; and refusal to succumb under this body is only one of the transient forms through which you have manifested. Death is no longer an endless extinction, it is only a transition. All fear instantly vanishes and murderous physical sufferingyou walk through life with the calm certitude of a free man.<center>~</center>The third method is for those who have faith in a God, their God, these and other victories who have given themselves to him. They belong to him integrally; all the events of their lives are an expression of many kinds sometimes approaching or reaching the miraculous divine will and they accept them not merely with calm submission but with gratitude, for they are seen convinced that whatever happens to them is always for their own good. They have a mystic trust in their God and in their personal relationship with him. They have made an absolute surrender of their will to his and feel his unvarying love and protection, wholly independent of the human field accidents of life and must be reckoned as a part death. They have the constant experience of lying at the feet of our concept their Beloved in an absolute self-surrender or of being cradled in his arms and enjoying a total perfection.perfect security.There is no longer any room in their consciousness for fear, anxiety or torment; all that has been replaced by a calm and delightful bliss.<ref>http://incarnateword. in/cwm/12/the-fear-of-death-and-the-four-methods-of-conquering-it#p3</spanref><center>~</center>There is yet another way to conquer the fear of death, but it is within the reach of so few that it is mentioned here only as a matter of information. It is to enter into the domain of death deliberately and consciously while one is still alive, and then to return from this region and re-enter the physical body, resuming the course of material existence with full knowledge. But for that one must be an initiate. <ref>http://incarnateword.in/cwm/0912/1the-mayfear-of-death-and-the-four-methods-of-conquering-1957it#p1p14</ref>

<span style="background-color:transparent;color:#000000;">The body must know and be convinced that its essence is divine and that if no obstacle is put in the way of the Divine's working, nothing can harm us. This process must be steadily repeated until all recurrence of fear is stopped. And then even if the illness succeeds in making its appearance, its strength and duration will be considerably diminished until it is definitively conquered.</span><u><ref>http://incarnateword.in/cwm/15/fear-and-illness#p5</ref></u> == Fear and Death == <span style="background-color:transparent;color:#000000;">Generally speaking, perhaps the greatest obstacle in the way of man's progress is fear, a fear that is many-sided, multiform, self-contradictory, illogical, unreasoning and often unreasonable. Of all fears the most subtle and the most tenacious is the fear of death. It is deeply rooted in the subconscient and it is not easy to dislodge. It is obviously made up of several interwoven elements: the spirit of conservatism and the concern for self-preservation so as to ensure the continuity of consciousness, the recoil before the unknown, the uneasiness caused by the unexpected and the unforeseeable, and perhaps, behind all that, hidden in the depths of the cells, the instinct that death is not inevitable and that, if certain conditions are fulfilled, it can be conquered; although, as a matter of fact, fear in itself is one of the greatest obstacles How to that conquest. For one cannot conquer what one fears, and one who fears death has already been conquered by it. </span><span styleOvercome Fears ="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/12/the-fear-of-death-and-the-four-methods-of-conquering-it#p1</ref></u></span>

<span style="background-color:transparent;color:#000000;">When one has to die one dies, and when one has not to die, one does not die. Even when you are in mortal danger, if it is not your hour to die, you will not die, and even if you are out of all danger, just a scratch on your foot will be enough to make you die, for there are people who have died of a pin-scratch on the foot—because the time had come. Therefore, fear has no sense. What you can do is to rise to a state of consciousness where you can say, "It is like that, we accept the fact because it seems to be recognised as an inevitable fact. But I do not need to worry, for it will come only when it must come. So I don't need to feel afraid: when it is not to come, it will not come to me, but when it must come to me, it will come. And as it will come to me inevitably, it is better I do not fear the thing; on the contrary, one must accept what is perfectly natural" This is a well-known remedy, that is to say, very much in use. </span><u><ref>http://incarnateword.in/cwm/05/14-october-1953#p32</ref></u>=By Vigilance ==

<span style="background-color:transparent;color:#000000;">Along If you remain vigilant, then with the attachment increase of the Force upholding you, a power of self-control will come, a power to the body see and its works reject the attachment to life in wrong turn or the body is overcomewrong reaction when it comes. For when we feel the physical being to be Fear and unhappiness will not ourselves, but give you that. It is only a dress or by this vigilance accompanied by an instrument, the repulsion opening to the death of the body which is so strong supporting and vehement an instinct of the vital man must necessarily weaken and can be thrown away. Thrown away guiding Force that it must be and entirely. The fear of death and the aversion to bodily cessation are the stigma left by his animal origin on the human beingwill come. That brand must be utterly effaced. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/2331/the-release-from-subjection-to-the-bodyfear#p10p12</ref></u></span>

===How can one overcome this fear?=By Courage ==

<span style="background-color:transparent;color:#000000;"> Several methods can be used One of the great remedies for this purposeconquering fear is to face boldly what one fears. But first of all, a few fundamental notions You are needed put face to help us in our endeavourface with the danger you fear and you fear it no longer. The first and most important fear disappears. From the yogic point of view, the point of view of discipline, this is the cure recommended. In the ancient initiations, especially in Egypt, in order to practise occultism... it was necessary to know that life is abolish the fear of death completely. Well, one of the practices of those days was to lay the neophyte in a sarcophagus and immortalleave him in there for a few days, as though he were dead. The forms are countlessNaturally, he was not left to die, neither of hunger nor suffocation, fleeting and brittlebut still he remained lying there as though he were dead. It seems that cures you of all fear. <ref>http://incarnateword. This knowledge in/cwm/06/10-march-1954#p22</ref><center>~</center>For that [attack of hostile forces], you must be securely very vigilant and permanently established have a little courage, in the mind sense that at times you have to grip it hard and one must identify one's consciousness as far as possible then pull it out—it hurts a little—and then you throw it out along with the eternal life forces you send away. After that , it is independent of every formfinished. And so long as this is not done, but which manifests it comes back and back again; and then if one is not in all forms. This gives oneself sufficiently courageous or vigilant or persevering, the fourth or fifth time one falls flat and says: "That's too much, I have had enough!" So the indispensable psychological basis force installs itself, contented, satisfied with which its work; and then you can see it laughing, it enjoys itself immensely, it got what it wanted. Now to confront send it back again means a very considerable work. But if you follow the problemother method, for the problem remains. Even if you look closely this way: "Well, I am going to catch the inner being is enlightened enough thing that has allowed it to be above all fear, the fear still remains hidden in the cells of the bodycome", obscureyou see somewhere within you something rising, spontaneouswriggling, beyond coming up in response to the reach of reason, usually almost unconsciousevil force which is approaching. It That is in these obscure depths that one must find it out, the moment to seize hold of it and cast upon throw it out with all the light of knowledge and certituderest. <ref>http://incarnateword. in/cwm/05/10-june-1953#p8</spanref><span style="background-color:transparent;color:#0066cc;"center>~<u/center>"Progress may be slow, falls may be frequent, but if a courageous will is maintained one is sure to triumph some day and see all difficulties melt and vanish before the radiant consciousness of truth." <ref>http://incarnateword.in/cwm/1204/the-fear-of-death-and-the25-fourjanuary-methods-of-conquering-it1951#p2p13</ref></u></span>

<span style="background-color:transparent;color:#000000;">…life does not die, but the form is dissolved, and it is this dissolution that the physical consciousness dreads. And yet the form is constantly changing and in essence there is nothing to prevent this change from being progressive. This progressive change could make death no longer inevitable, but it is very difficult to achieve and demands conditions that very few people are able to fulfil. Thus the method to be followed in order to overcome the fear of death will differ according to the nature of the case and the state of the consciousness. These methods can be classified into four principal kinds, although each one includes a large number of varieties; in fact, each individual must develop his own system.The first method appeals to the reason. One can say that in the present state of the world, death is inevitable; a body that has taken birth will necessarily die one day or another, and in almost every case death comes when it must: one can neither hasten nor delay its hour. Someone who craves for it may have to wait very long to obtain it and someone who dreads it may suddenly be struck down in spite of all the precautions he has taken. The hour of death seems therefore to be inexorably fixed, except for a very few individuals who possess powers that the human race in general does not command. Reason teaches us that it is absurd to fear something that one cannot avoid. The only thing to do is to accept the idea of death and quietly do the best one can from day to day, from hour to hour, without worrying about what is going to happen. This process is very effective when it is used by intellectuals who are accustomed to act according to the laws of reason; but it would be less successful for emotional people who live in their feelings and let themselves be ruled by them. No doubt, these people should have recourse to the second method, the method of inner seeking. Beyond all the emotions, in the silent and tranquil depths of our being, there is a light shining constantly, the light of the psychic consciousness. Go in search of this light, concentrate on it; it is within you. With a persevering will you are sure to find it and as soon as you enter into it, you awake to the sense of immortality. You have always lived, you will always live; you become wholly independent of your body; your conscious existence does not depend on it; and this body is only one of the transient forms through which you have manifested. Death is no longer an extinction, it is only a transition. All fear instantly vanishes and you walk through life with the calm certitude of a free man.</span> <span style="background-color:transparent;color:#000000;">The third method is for those who have faith in a God, their God, and who have given themselves to him. They belong to him integrally; all the events of their lives are an expression of the divine will and they accept them not merely with calm submission but with gratitude, for they are convinced that whatever happens to them is always for their own good. They have a mystic trust in their God and in their personal relationship with him. They have made an absolute surrender of their will to his and feel his unvarying love and protection, wholly independent of the accidents of life and death. They have the constant experience of lying at the feet of their Beloved in By Being an absolute self-surrender or of being cradled in his arms and enjoying a perfect security. There is no longer any room in their consciousness Example for fear, anxiety or torment; all that has been replaced by a calm and delightful bliss. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/12/the-fear-of-death-and-the-four-methods-of-conquering-it#p3</ref></u></span> <span style="background-color:transparent;color:#000000;">There is yet another way to conquer the fear of death, but it is within the reach of so few that it is mentioned here only as a matter of information. It is to enter into the domain of death deliberately and consciously while one is still alive, and then to return from this region and re-enter the physical body, resuming the course of material existence with full knowledge. But for that one must be an initiate. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/12/the-fear-of-death-and-the-four-methods-of-conquering-it#p14</ref></u></span> Children =Fear of Divinisation of the Consciousness=

<span style="background-color: transparent; color: #000000;">In fact, the vast majority of men are like prisoners with all the doors order to set out on these paths without fear and windows closedwithout any danger, so they suffocate, which is quite natural. But they one must have organised his being with them the key that opens help of reason around the doors and windowshighest centre he consciously possesses, and they do not use organised it.... Certainly there is in such a time when they don't know they have the key, but long after they have come to know it, long after they have been told about it, they hesitate to use it and doubt whether it has the power to open the doors and windows or even way that it is a good thing to open them! And even when they feel that "after all, it might be good", there remains some fear: "What will happen when these doors and windows are opened?..." and they are afraid. They are afraid of being lost inwardly in that light his control and freedom. They want he has not to remain what they call say at every moment, "themselves". They like their falsehood and their bondage. Something in them likes it and goes on clinging to it. They still Ah! I have the impression that without their limits they would no longer existdone this, I don't know why.</span> <ref>http://incarnateword.in/cwm/09/26-november-1958#p14</ref> <span style="background-color:transparent;color:#000000;">The vital has Ah! That's happened to be carefully distinguished from mindme, even though it has a mind element transfused into I don't know why"—and always it; the vital is the Life nature made up of desires"I don't know, sensationsI don't know, 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 consciousnessI don't know", but they are quite separate forces in themselves and as soon long 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 it is quite possible and even usual during a time shorter or longerlike that, sometimes very long, for the mind to accept the Divine or the Yogic ideal while the vital path is unconvinced and unsurrendered and goes obstinately on its way of desire, passion and attraction to the ordinary lifesomewhat dangerous. Their division or their conflict is the cause of most of the more acute difficulties of the sadhana. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/28/the-mind#p1</ref></u></span> <span style="background-color: transparent; color: #000000;">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 Only when one does what will change it. But why should a God-loverhe wants, a God-seeker, a sadhak fear the divinisation of the consciousness! Why should he object to becoming one in nature with knows what he seekswants, why should does what he recoil from sādṛśya-mukti? Behind this fear there are usually two causes: first, there is the </span><span style="background-color: transparent; color: #000000;">feeling of the vital</span><span style="background-color: transparent; color: #000000;"> </span><span style="background-color: transparent; color: #000000;">that it will have to cease to be </span><span style="background-color: transparent; color: #000000;">obscure, crude, muddy, egoistic, unrefined (spiritually), full of stimulating desires wants 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,</span><span style="background-color: transparent; color: #000000;"> </span><span style="background-color: transparent; color: #000000;">due, I suppose, able to the ascetic tradition, that the divine nature is something cold, bare, empty, austere, aloofdirect himself with certitude, without being tossed about by the glorious riches hazards of the egoistic human vital life.</span> <ref>http://incarnateword.in/cwsa/29/bhakti-yoga-and-vaishnavism#p36</ref> <span style="background-color:transparent;color:#000000;"> ... fear is an impurity, then one of can go forward on the greatest impuritiessuprarational paths fearlessly, one of those which come most directly from the anti-divine forces which want to destroy the divine action on earth; unhesitatingly and the first duty of those who really want to do yoga is to eliminate from their consciousness, with all the might, all the sincerity, all the endurance of which they are capable, even the shadow of a fearleast danger. To walk on the path, But one must need not be dauntless, and never indulge in that petty, small, feeble, nasty shrinking back upon oneself, which is fear. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/08/15-august-1956#p7</ref></u></span> = Fear and Religion = <span style="background-color:transparent;color:#000000;">The origin of very old for this divine fear was crude enough in some of the primitive popular religions. It was the perception of powers in the world greater than man, obscure in their nature and workings, which seemed always ready to strike him down in his prosperity and to smite him for any actions which displeased themhappen. Fear One can begin very young; even a child of the gods arose from man's ignorance of God and his ignorance five can already make use of the laws that govern the world. It attributed reason to the higher powers caprice and human passioncontrol himself; I know it made them . There is enough mental organisation in the image of the great ones of the earth, capable of whim, tyranny, personal enmity, jealous of any greatness being in man which might raise him above the littleness of terrestrial nature these little tots who look so spontaneous and bring him too near to the divine nature. With such notions no real devotion could arise, except that doubtful kind which the weaker may feel irresponsible; there is enough cerebral organisation for the stronger whose protection he can buy by worship and gifts and propitiation and obedience them to such laws as he may have laid upon those beneath him and may enforce by rewards and punishmentsorganise themselves, or else the submissive and prostrate reverence and adoration which one may feel for a greatnesstheir life, glorytheir nature, wisdomtheir movements, sovereign power which is above the world actions and is the source or at any rate the regulator of all its laws and happeningsthoughts with reason.</span><u><ref>http://incarnateword.in/cwsacwm/2407/the25-godwardmay-emotions1955#p3p55</ref><center>~</ucenter> <span style="background-color:transparent;color:#000000;">The idea of the almighty JudgeWhen one does not have this psychic contact, Legislator, Kingbut is still a reasonable being, that is a crude and imperfect idea of the Divine, when taken by itself, because it takes an inferior and an external truth for the main truth and it tends to prevent one has a higher approach to a more intimate reality. It exaggerates the importance of the sense of sin and thereby prolongs and increases the soul's fear and self-distrust and weakness. It attaches the pursuit free movement of virtue and the shunning of sin to the idea of rewards and punishment, though given in an after life, and makes them dependent on the lower motives of fear and interest instead of the higher spirit which should govern the ethical being. It makes hell and heaven and not the Divine himself the object of the human soul in its religious living. These crudities have served their turn in the slow education of the human reasoning mind, but they are of no utility to the Yogin who knows that whatever truth they may represent belongs rather one can use it to the external relations of the developing human soul with the external law of the universe than any intimate truth of the inner relations of the human soul reason with the Divine; but it is these which are the proper field of Yoga </span><u><ref>http://incarnateword.in/cwsa/24/the-godward-emotions#p4</ref></u> <span style="background-color:transparent;color:#000000;">A large number of religious rules which are founded solely on hygienic principles, on medical knowledge, and have been raised into religious principles, for that was the only way to make people observe them. If you are not told that "God wants" that you should do this or that, you speak to oneself as one would not do it, the majority of men ordinarily do not do it. For instance, that very simple thing—washing your hands before eating; in countries where the civilisation is not quite scientific, some people discovered that in truth it was probably more hygienic to wash the hands first! If they had not made a religious rulechild, if they hadn't said explaining that "God wanted" that a man wash his hands before eating, otherwise it would be an offence against Him, people would have said: "Oh, why? No, not today, tomorrow. I have no time, I am in a hurry!" But in this way there is that constant fear at the back of their minds that something bad will happen to them due to God's anger. This too is a superstitionbad thing in itself and, a big superstition. </span><u><ref>http://incarnateword.in/cwm/05/15-july-1953#p5</ref></u> <span style="background-color:transparent;color:#000000;">In religions even if there is so much fear! Fear: "If I don't do this or that, if I don't cut the throat of a dozen chickensdanger, disastrous things will happen to me all my life through or at least the whole of this year. My children will be ill, I shall lose my job, I won't be able to earn my living; very, very unpleasant things will happen to me.".... And so, let us sacrifice the dozen chickens. But it is not from the desire to kill. It can't be said that it's through cruelty: it's through unconsciousness. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/06/17-march-1954#p15</ref></u></span> <span style="background-color:transparent;color:#000000;">The moment we come well into these developments and their deeper spiritual meaning, the motive of face the danger with fear of God becomes otiose, superfluous and even impossible. It is of importance chiefly in the ethical field when the soul has not yet grown sufficiently to follow good for its own sake and needs an authority above it whose wrath or whose stern passionless judgment it can fear and found upon that fear its fidelity to virtuegreatest stupidity. When we grow into spirituality, this motive can no longer remain except by the lingering on of some confusion in the mind, some persistence of the old mentality. </span><u><ref>http://incarnateword.in/cwsa/24/the-godward-emotions#p6</ref></u> = How to Overcome Fears =  == Surrender == <span style="background-color:transparent;color:#000000;">One must observe all these things, look at them attentively and put them one after another in front of the divine Truth as one can receive it—it If there is progressivea real danger, one receives it purer and purer, stronger and stronger, more and more clear-sightedly—put all these things before it and is only with an absolute sincerity will the power of courage that this may guide you and nothing else. You do this once, have a hundred times, a thousand times, millions chance of times and after years coming out of sustained effort it; if you can gradually become aware that at last you are a free being—because this is what's remarkable: that when one is perfectly surrendered to have the Divine one is perfectly free, and this is the absolute condition for freedomleast fear, to belong to the Divine alone; you are free from the whole world because you belong only to Himdone for. And this surrender is the supreme liberation, you are also free from your little personal ego and So with that kind of all things this is the most difficult—and the happiest tooreasoning, manage to convince the only thing part that can give you a constant peace, an uninterrupted joy and the feeling of an infinite freedom from all fears that afflicts you, dwarfs, diminishes, impoverishes you, and from all that can create the least anxiety in you, the least fearit must stop being afraid. </span><u><ref>http://incarnateword.in/cwm/0705/2024-julyjune-19551953#p10p13</ref><center>~</ucenter> <span style="background-color:transparent;color:#000000;">The art of living would then consist in maintaining oneself Naturally, those in one's highest state of consciousness and thus allowing one's highest destiny to dominate whom the others in life and action. So one mind predominates can say without any fear of making a mistake: be always at the summit of your consciousness lecture their body and provide it with all the best will always happen necessary reasons to you. But that is a maximum which is not easy enable it to reach. If this ideal condition turns out to be unrealisable, the individual can at least, when he is confronted by a danger or a critical situation, call upon his highest destiny by aspiration, prayer and trustful surrender to the divine will. Then, in proportion to the sincerity of his call, this higher destiny intervenes favourably in the normal destiny of the being and changes the course of events insofar as they concern him personally. It is events of this kind that appear to the outer consciousness as miracles, as divine interventionsovercome its fear. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/1512/30answers-decemberto-1950a-monitor#p17p89</ref></u></span>

<span style="background-color:transparent;color:#000000;">The way to attain to this perfect consciousness is to increase your actual consciousness beyond its present grooves and limits, to educate it, to open it to = By Widening the Divine Light and to let the Divine Light work in it fully and freely. But the Light can do its full and unhindered work only when you have got rid of all craving and fear, when you have no mental prejudices, no vital preferences, no physical apprehensions or attractions to obscure or bind you. </span><span styleConsciousness =="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/03/30-june-1929#p8</ref></u></span>

<span style="background-color:transparent;color:#000000;">If you have faith And the truth is that if instead of being shut up in the narrow limits of their little person, they could so widen their consciousness as to be able not only to identify themselves with others in their narrow limits, but to come out of these limits, pass beyond, spread out everywhere, unite with the one Consciousness and become all things, then, at that moment the narrow limits will vanish, but not before. And as long as one senses the narrow limits, one wants to take, for one fears to lose. One spends and are consecrated wants to replenish. It is due to that, my child. For if one were spread out in all things, if all the vibrations which come and go expressed the Divineneed to merge into everything, to widen oneself, grow, there is a very simple waynot by remaining within one's limits but coming out of them, it is and finally to say: "Let Your will be doneidentified with everything, one would no longer have anything to lose for one would have everything. Nothing Only, one doesn't know this. And so, as one doesn't know, one can frighten me because 't do it is You who are guiding my life. I belong One tries to You and You are guiding my lifetake, accumulate, accumulate, accumulate, but that is impossible, one can't accumulate." That acts immediatelyOne must identify oneself. Of all And then, the means this is the most effectivelittle bit one gives, one wants to get back: indeedone has a kind thought, one expects some recognition; one gives a little affection, one expects it isfrom others... That isfor one doesn't have the ability to become the kind thought in everything, one must doesn't have the ability to be truly consecrated the affection, the tender love in all things. One feels just like that, all cut up and limited, and fears to lose everything, fears to lose what one has because one would be impoverished. On the Divineother hand, if one were able to identify oneself, one would no longer need to pull. If The more one spreads out, the more one has that. The more one gets identified, the more one becomes. And then, instead of taking, it acts immediately; all fear vanishes immediately like a dreamone gives. And the being with more one gives, the bad influence also disappears like a dream along with the fearmore one grows. <ref>http://incarnateword. You should see it running away at full speed, prrt! in/cwm/05/19-august-1953#p27</spanref><ucenter>~</center>Be courageous and do not think of yourself so much. It is because you make your little ego the centre of your preoccupation that you are sad and unsatisfied. To forget oneself is the great remedy for all ills. <ref>http://incarnateword.in/cwm/0516/24letters-juneto-1953a-young-sadhak-v#p14p1</ref></u>

== Courage By Strength and Calm ==

<span style="background-color:transparent;color:#000000;">One must observe all these things, look at them attentively and put them one after another in front of the great remedies for conquering fear divine Truth as one can receive it—it is to face boldly what progressive, one fears. You are put face to face receives it purer and purer, stronger and stronger, more and more clear-sightedly—put all these things before it and with the danger an absolute sincerity will that this may guide you fear and you fear it no longernothing else. The fear disappears. From the yogic point of viewYou do this once, a hundred times, a thousand times, the point millions of view times and after years of disciplinesustained effort you can gradually become aware that at last you are a free being—because this is what's remarkable: that when one is perfectly surrendered to the Divine one is perfectly free, and this is the cure recommended. In the ancient initiations, especially in Egyptabsolute condition for freedom, in order to practise occultism... it was necessary belong to abolish the fear of death completelyDivine alone; you are free from the whole world because you belong only to Him. WellAnd this surrender is the supreme liberation, one you are also free from your little personal ego and of all things this is the practices of those days was to lay most difficult—and the happiest too, the neophyte in only thing that can give you a sarcophagus constant peace, an uninterrupted joy and leave him in there for a few daysthe feeling of an infinite freedom from all that afflicts you, as though he were dead. Naturallydwarfs, he was not left to diediminishes, neither of hunger nor suffocationimpoverishes you, but still he remained lying there as though he were dead. It seems and from all that cures can create the least anxiety in you of all , the least fear. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/0607/1020-marchjuly-19541955#p22p10</ref></u></span>

<span style="background-color:transparent;color:#000000;"center>For that [attack of hostile forces], you must be very vigilant and have a little courage, in the sense that at times you have to grip it hard and then pull it out—it hurts a little—and then you throw it out along with the forces you send away. After that, it is finished. And so long as this is not done, it comes back and back again; and then if one is not in oneself sufficiently courageous or vigilant or persevering, the fourth or fifth time one falls flat and says: "That's too much, I have had enough!" So the force installs itself, contented, satisfied with its work; and then you can see it laughing, it enjoys itself immensely, it got what it wanted. Now to send it back again means a very considerable work. But if you follow the other method, if you look closely this way: "Well, I am going to catch the thing that has allowed it to come", you see somewhere within you something rising, wriggling, coming up in response to the evil force which is approaching. That is the moment to seize it and throw it out with all the rest. ~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/05/10-june-1953#p8</ref></u></spancenter>

<span style="background-color:transparent;color:#000000;">"Progress may I think it would be slowbetter to say that there is a certain state of consciousness—which one can acquire by aspiration and a persistent inner effort—in which joy is unmixed and light shadowless, where all possibility of fear disappears. It is the state in which one does not live for oneself but where whatever one does, falls may be frequentwhatever one feels, all movements are an offering made to the Supreme, in an absolute trust, freeing oneself of all responsibility for oneself, but if handing over to Him all this burden which is no longer a courageous will burden.It is maintained one an inexpressible joy not to have any responsibility for oneself, no longer to think of oneself. It is sure so dull and monotonous and insipid to triumph some day be thinking of oneself, to be worrying about what to do and what not to do, what will be good for you and see all difficulties melt what will be bad for you, what to shun and vanish what to pursue—oh, how wearisome it is! But when one lives like this, quite open, like a[p.256] flower blossoming in the sun before the radiant consciousness Supreme Consciousness, the Supreme Wisdom, the Supreme Light, the Supreme Love, which knows all, which can do all, which takes charge of truthyou and you have no more worries—that is the ideal condition." </span><u><ref>http://incarnateword.in/cwm/0403/25-january-1951pleasure#p13p4</ref></u>

== Mental Organisation through Reason ==   <span style="background-color:transparent;color:#000000;"center>In order to set out on these paths without fear and without any danger, one must have organised his being with the help of reason around the highest centre he consciously possesses, and organised it in such a way that it is inwardly in his control and he has not to say at every moment, "Ah! I have done this, I don't know why. Ah! That's happened to me, I don't know why"—and always it is "I don't know, I don't know, I don't know", and as long as it is like that, the path is somewhat dangerous. Only when one does what he wants, knows what he wants, does what he wants and is able to direct himself with certitude, without being tossed about by the hazards of life, then one can go forward on the suprarational paths fearlessly, unhesitatingly and with the least danger. But one need not be very old for this to happen. One can begin very young; even a child of five can already make use of reason to control himself; I know it. There is enough mental organisation in the being in these little tots who look so spontaneous and irresponsible; there is enough cerebral organisation for them to organise themselves, their life, their nature, their movements, actions and thoughts with reason. ~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/07/25-may-1955#p55</ref></u></span> <span style="background-color:transparent;color:#000000;">When one does not have this psychic contact, but is still a reasonable being, that is, when one has a free movement of the reasoning mind, one can use it to reason with, to speak to oneself as one would to a child, explaining that this fear is a bad thing in itself and, even if there is a danger, to face the danger with fear is the greatest stupidity. If there is a real danger, it is only with the power of courage that you have a chance of coming out of it; if you have the least fear, you are done for. So with that kind of reasoning, manage to convince the part that fears that it must stop being afraid. </span><u><ref>http://incarnateword.in/cwm/05/24-june-1953#p13</ref></u> <span style="background-color:transparent;color:#000000;">Naturally, those in whom the mind predominates can lecture their body and provide it with all the necessary reasons to enable it to overcome its fear. </span><u><ref>http://incarnateword.in/cwm/12/answers-to-a-monitor#p89</ref></u> = Recommended Practices =   == Be a right example for the children == <span style="background-color:transparent;color:#000000;">…set them [children] the right example.... Be yourself what you would like them to be. Give them the example of disinterestedness, patience, self-control, constant good humour, the overcoming of one's little personal dislikes, a sort of constant goodwill, an understanding of others' difficulties; and that equality of temper which makes children free from fear, for what makes children deceitful and untruthful, and even cunning, is the fear of being punished. If they feel secure, they will hide nothing and you will then be able to help them to be loyal and honest. Of all things the most important is good example. </span><u><ref>http://incarnateword.in/cwm/09/10-april-1957#p7</ref></ucenter>

<span style="background-color:transparent;color:#000000;">When a child has done something wrong, see that he confesses it The art of living would then consist in maintaining oneself in one's highest state of consciousness and thus allowing one's highest destiny to you spontaneously dominate the others in life and frankly; action. So one can say without any fear of making a mistake: be always at the summit of your consciousness and when he has confessed, with kindness and affection make him understand what was wrong in his movement so that he the best will not repeat it, but never scold him; a fault confessed must always be forgiven. '''You should not allow any fear happen to come between you and your child; fear . But that is a pernicious means of education:''' it invariably gives birth maximum which is not easy to deceit and lyingreach. Only If this ideal condition turns out to be unrealisable, the individual can at least, when he is confronted by a danger or a discerning affection that is firm yet gentle critical situation, call upon his highest destiny by aspiration, prayer and an adequate practical knowledge trustful surrender to the divine will create . Then, in proportion to the bonds sincerity of trust his call, this higher destiny intervenes favourably in the normal destiny of the being and changes the course of events insofar as they concern him personally. It is events of this kind that are indispensable for you appear to be able to educate your child effectivelythe outer consciousness as miracles, as divine interventions. </span><u><ref>http://incarnateword.in/cwm/1215/education30-december-1950#p8p17</ref></u>

<span style="background-color:transparent;color:#000000;"center>The time has come for the old habit of governing by fear to be replaced by the government of love. ~</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/13/india#p194</ref></u></spancenter>

== Widen The way to attain to this perfect consciousness is to increase your actual consciousness ==beyond its present grooves and limits, to educate it, to open it to the Divine Light and to let the Divine Light work in it fully and freely. But the Light can do its full and unhindered work only when you have got rid of all craving and fear, when you have no mental prejudices, no vital preferences, no physical apprehensions or attractions to obscure or bind you. <ref>http://incarnateword.in/cwm/03/30-june-1929#p8</ref>

<span style="background-color:transparent;color:#000000;"center>And the truth is that if instead of being shut up in the narrow limits of their little person, they could so widen their consciousness as to be able not only to identify themselves with others in their narrow limits, but to come out of these limits, pass beyond, spread out everywhere, unite with the one Consciousness and become all things, then, at that moment the narrow limits will vanish, but not before. And as long as one senses the narrow limits, one wants to take, for one fears to lose. One spends and wants to replenish. It is due to that, my child. For if one were spread out in all things, if all the vibrations which come and go expressed the need to merge into everything, to widen oneself, grow, not by remaining within one's limits but coming out of them, and finally to be identified with everything, one would no longer have anything to lose for one would have everything. Only, one doesn't know this. And so, as one doesn't know, one can't do it. One tries to take, accumulate, accumulate, accumulate, but that is impossible, one can't accumulate. One must identify oneself. And then, the little bit one gives, one wants to get back: one has a kind thought, one expects some recognition; one gives a little affection, one expects it from others... for one doesn't have the ability to become the kind thought in everything, one doesn't have the ability to be the affection, the tender love in all things. One feels just like that, all cut up and limited, and fears to lose everything, fears to lose what one has because one would be impoverished. On the other hand, if one were able to identify oneself, one would no longer need to pull. The more one spreads out, the more one has. The more one gets identified, the more one becomes. And then, instead of taking, one gives. And the more one gives, the more one grows.~</span> <u><ref>http://incarnateword.in/cwm/05/19-august-1953#p27</ref></ucenter>

<span style="background-colorIf you have faith and are consecrated to the Divine, there is a very simple way, it is to say:transparent;color:#000000;">Be courageous Let Your will be done. Nothing can frighten me because it is You who are guiding my life. I belong to You and do not think of yourself so muchYou are guiding my life." That acts immediately. It Of all the means this is because you make your little ego the centre of your preoccupation that you are sad and unsatisfiedmost effective: indeed, it is. To forget oneself That is , one must be truly consecrated to the great remedy for Divine. If one has that, it acts immediately; all illsfear vanishes immediately like a dream. And the being with the bad influence also disappears like a dream along with the fear. </span><span style="background-color:transparent;color:#0066cc;"><u>You should see it running away at full speed, prrt! <ref>http://incarnateword.in/cwm/1605/letters-to-a24-youngjune-sadhak-v1953#p1p14</ref></u></span>

<span style="background-color:transparent;color:#000000;">If you remain vigilant, then with the increase of the Force upholding you, a power of self-control will come, a power to see and reject the wrong turn or the wrong reaction when it comes. Fear and unhappiness will not give you that. It is only '''Content curated by this vigilance accompanied by an opening to the supporting and guiding Force that it will come. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/31/fear#p12</ref></u></span>Suhani'''

{|class="wikitable" style=Strength and Calm =="background-color: #EFEFFF; width: 100%;"|Read Summary of '''[[Fear Summary|Fear]]'''

<span style="background-color:transparent;color:#000000;">By bringing down strength and calm into Dear reader, if you notice any error in the lower vital (region below paragraph numbers in the navel) [fear can be eliminated]hyperlinks, please let us know by dropping an email at integral. Also by will and imposing calm on the system when the fear arisesedu. It can be done in either way or both together. </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword@gmail.in/cwsa/31/fear#p14</ref></u></span>com|}