It has finally become feasible for a great majority of individuals to go from birth to death in a civilized society without ever experiencing true terror. For many of us to learn the meaning of the phrase, a mental illness attack is necessary. James William.
The seemingly discriminatory statements that fear is normal and abnormal, that normal fear should be viewed as a friend, and that aberrant fear should be destroyed as an adversary, are commonplace.
The truth is that there isn't a single so-called typical dread that hasn't been blatantly absent from some people who have experienced every reason for it. If you recite the history of humanity or look at the present, you will occasionally come across people who, in circumstances or in front of things that should, as any terrified person will insist, evoke the sensation of at least typical self-defense terror, and then be totally free of it. They have all the desired emotions and thoughts, with the exception of fear. The concept of self-preservation is as prevalent as in the most utterly timid or afraid people, but they are unaware of their dread. This fearless awareness of dread raises the possibility that there are multiple explanations for a given illness. It may be the product of very high reason, religious rapture, long-term training or habituation, constitutional makeup, or a perfectly tranquil sense of unhittable spiritual selfhood. The reality remains, regardless of the explanation: the exact things that make most of us feel afraid only appeal to these individuals' desire for self-preservation and reason, the part of the soul that makes for inner serenity and wholeness.
Put an end to all dread.
Based on these thoughts, I have come to believe that all genuine fear should and may be eliminated from our lives, and that "instinct" or "reason" should be used in place of "normal fear" in our vocabulary, eliminating the element of fear entirely.
"Everyone can testify that the psychical state called fear consists of mental representations of certain painful results" (James). Even though the mental images are somewhat subtle, the concept of self-harm is undoubtedly there. Therefore, fear itself must be eliminated "as far as the east is from the west." This is if it is truly believed that the true self cannot be hurt; if reason is brought to consider all quieting considerations vividly and believingly; if the self can be held consciously in the assurance that the White Life surrounds the true self, and surely within that self, and will suffer "no evil to come nigh," while all the instincts of self-preservation may be perfectly active.
Therefore, any reason to be afraid can be separated in these ways:
both as a warning and as a catalyst for fear. Let's assume, however, that the warning should be seen as a warning to reason, that panic is completely pointless misery, and that dread need not even manifest. We can now move on to a preliminary investigation of fear while keeping these discriminations in mind.
Initial research on fear:
Fear is an illness, a habit, or an impulse.
In humans, fear is a state of insanity, a construct of the mind, and a figment of sanity.
Moreover, terror now affects the mind, the nerves, and the moral conscience.
Fear is a psychic state that, of course, reacts to the individual in a variety of ways, including in the nerves, mental moods, a single impulse, a persistent habit, or an entirely imbalanced state, regardless of its manifestations or apparent location. The reaction is invariably well-intentioned, meaning "Take care! Danger!" in each instance. If you take a time to examine the three comprehensive types of fear—fear of oneself, dread of others, and fear of self—you will see that this is the case. Indirectly, fear of oneself is fear of one's own risk. Fear of others indicates that one is experiencing or anticipating distress due to the expected misfortune of others. I frequently ponder if our thoughts are most strongly focused on hurting ourselves or others when we are afraid for them.
Therefore, fear is typically thought of as the soul's warning indication of danger. However, careful reason and instinct are the real signals.
Even reason and instinct, when serving as a warning, may function inappropriately or take on abnormal proportions. Then there is the sensation of fear. The mind's ability to maintain equilibrium and self-control causes the typical warning to be triggered by real danger. Such a warning is always possible in the normal mind. The assurance of the white life and the replacement of dread with reason are the two ways that so-called normal fear, functioning under the guise of reason, may be destroyed.
Now, it should be clear that "normal fear" refers to a legitimate fear that is completely denied a place and role. In that case, we could say that such a rational action benefits humanity. It is the charity of the nature of things within ourselves, but with suffering and exhaustion.
Someone said: "Are you tired? In my home, there is no such word. This mindset can't be sound and healthy. At a certain point in the effort process, fatigue is a sign to halt. One has made a "hurry call" to death when he is so consumed by his work that he loses awareness of his own fatigue.
I do not disagree that the soul can develop a wonderful sense of strength and buoyancy; rather, I encourage you to pursue that lovely state. However, I maintain that nature will unavoidably bring about calamity if a belief or delusion prevents you from hearing the warning of your muscles and nerves. Let's support the greater freedom that allows us to joyfully utilize everything that nature has to offer for genuine well-being. A higher liberty truly realizes itself by acknowledging that some realities are genuine and employing or disusing them as circumstances may demand in the best interests of the self. A partial liberty attempts to realize itself by rejecting various realities as real. I believe that true wisdom is the ability to freely employ everything, whether it be material or immaterial, logical or spiritual, and to take benefit of anything that clearly offers good to the self, regardless of theories. I accept your method or your science, but I implore you to disregard your shackles to consistency or philosophy. Therefore, I contend that the weary-sense is a logical directive to restore worn-out muscles and nerves to normal health.
"There is no pain!" is hardly a declaration of health or freedom. Regardless of what you say, pain exists. Your claim that it doesn't is evidence that it does, so why (and how) do you say that something doesn't exist? "As a matter of fact I have pain, but I am earnestly striving to ignore it and to cultivate thought-health so that the cause of pain may be removed," however, is a wonderful and sensible statement. This is the admirable mindset of the biblical figure who exclaimed, "Lord, I believe; help thou mine unbelief." to confront overwhelming suffering with a mental haze, which would turn anarchists against nature's just governance. Nature tells the person that he is somewhere out of order through pain. This is a typical warning. When imagination twitches the nerves with repeated irritation, the emotion becomes abnormal in the mind. Will cowers and shivers in terror, perplexed by the discord and the psychic turmoil.
I'm not saying that fear doesn't exist. There is fear. However, it simply exists in your life with your consent and is not necessary as a warning against "evil."
When real danger is exaggerated or imaginary risks are conjured up by excessive and misguided psychical reactions, fear is created. This could also be interpreted as a warning sign, but it is a false testimony since it is unnecessary, unfriendly to the individual because it undermines self-control, and it diverts life's energies into harmful and pointless endeavors when they could be used to uphold moral principles.
