P1 As long as you have fear, it is sometimes inevitable that you experience what you fear in order to lose the fear. If fear can be shed by realizing the truth that there is no reason to fear, then it is not necessary to experience it. But you are often incapable of this insight, so you must familiarize yourself with the feared circumstances until they lose their threatening aspect. I said that you must learn the ability to die, that you will do so by acceptance, and by that acceptance you will learn that there is nothing to be feared—in fact, that there is no death.
Another great sin of the human being is the wish to be in control. But as long as there is a fear of losing control, the individual must learn the ability to relinquish it, to flexibly adjust. The fine balance between steering one’s ship through the river of life and the ability to let go must be learned. The tight control one grabs at is a pseudo-control that merely increases tension and anxiety. The only way confidence can grow is entrusting oneself to what seems the “unknown,” by giving up the tense holding. Human beings still have to temporarily accept certain limitations within the self which create an undesirable destiny. Denying these limitations by sheer outer will that comes from fear, must make the situation worse.
P3 Acceptance of one’s temporary limitations and, consequently, of the results, does not mean resignation to tragedy and suffering. It merely means going through a phase of lesser expansion, comfort, and bliss, accepting responsibility for this state, and thereby overcoming the dread of it. When one refuses to relinquish control, it is out of fear and distrust. If you desire pleasure because you fear pain or the absence of pleasure, the door to pleasure remains closed. Every aspect of living follows this principle.
If you desire health in a spirit of fearing sickness, you prevent health. If you fear the aging process, you prevent eternal youth. If you fear poverty, you prevent abundance. If you fear loneliness, you prevent real companionship. If you fear companionship, you prevent self-containment. The great enemy is fear, and the best way to meet and conquer this enemy is first to ascertain, admit, and articulate it. Pride and selfwill are easily overcome when there is no more fear. If you are not afraid to have your dignity impaired, there will be no need for false pride. And if you are not afraid of being controlled by factors beyond your influence, you will have no need for selfwill. The self must discover the truth that even what hurts is never quite what one fears.
P4 In truth, acceptance must bring you to the realization that you are called upon to have that which is most desirable. But while experiencing something in a state of fear, all faculties and perceptions become dulled. The truth of the experience is not fully registered, assimilated, or perceived. The fear blurs one’s view and one’s capacity to evaluate it objectively. When an individual goes through the liberating event of shedding the material body, this mass image produces such fear that the person is too anxious to be able to register the reality of the event of dying in full consciousness.
P5 In addition, the conscious intellect ignores the true facts of dying, but meets an unknown element, and the fear of it half-anesthetizes the act of perception. Hence the truth cannot impress itself upon the soul. You may argue that actual pain can be very much feared. But, my friends, think about it: pain is inordinately feared only when one does not know where it will lead, when one suspects something dangerous in it, such as a serious disease and finally death.
If you know that the pain will not threaten your safety, you can bear it in a relaxed state of mind and thus it ceases to be pain. When you meet your fears and squarely acknowledge them, it is important to understand, and specifically ascertain, the unknown element about them. In certain instances, its unknown character may be completely eliminated, while in others you may consciously accept the fact that some element must remain unknown for the time being and yet simultaneously accept the fear.
P6 The great danger falsely believed to be unavoidable seems less threatening when it is quickly brought about by themselves. At least it is then no longer unknown. But avoidable negative experience has a bitter taste. Negative experience courted out of fear and error is much harder to bear than negative experience that is a result of still lingering limitations.
P7 You are not reincarnated into the same sphere because any deity “sends” or “commands” you to do so; this is accomplished by a process of attraction and repulsion, according to law, that is like the laws of chemical bonding.
P8 When you find the areas of fear, and see how you want the positive for negative motivations, you will be able to accept the rich abundance of life with a raised head, as a free person. Nothing is too big or too little, important or unimportant, when it comes to the human psyche. For anything that may appear to be an insignificant aspect is, in the last analysis, connected with the great questions of life. Don’t overlook either that the presence of a fear of the negative does not necessarily annul a healthy wish for the positive for its own sake. It is absolutely possible—in fact, it is frequent – that a healthy wish exists simultaneously with the distorted motivation.
—The Pathwork® Guide