P1 Therefore, to bridge the gap between previous experience and the available power, it is necessary to consider the new possibility. This is always the intelligent approach to every new step of branching out, whether in science or in any other realization of truth. You fluctuate at all times between a definite yes and a definite no. The attitude must truly be, “Is it possible? Could it be? I will honestly look and consider the possibility, with all sincerity and without shirking any effort, in any direction that may prove to be necessary.” The rigid refusal to look and consider is always a result of personal fear to look at the self.
P2 Self-realization means to make use of the power you have. When conditions prevail that are compatible with it, its flow will stream without obstruction. When conditions are incompatible, it is blocked. The energy flows according to immutable, impersonal, built-in laws. The second aspect of this power is its autonomous intelligence. Your dire need for (outside) authority cripples you, for you possess everything you ever need within you.
If you do make use of this power, there is nothing to fear anymore in your life. It (this power and how to use it) is a specific soul movement, an emotional climate that I wish to describe. It expands and contracts like breathing—is rhythmic and relaxed, effortless yet vibrating with power, poised and calm, peaceful and dynamic. This state, when attempting to describe it, may easily be confused with indifference, passivity, or laxness. It is none of these. But it is entirely free from tension due to fear, pride, and self-will. The dualistic approach to life leads to a typical misunderstanding of intensity.
P3 Every neurotic attitude is a result of—and results in—artificial intensity, which is, half-consciously, deliberately cultivated and nursed. This cuts you off from the life-stream. Partly, its motive is childish self-importance, waiting to set oneself off from the rest, to draw attention to the self by making everything seem so important. It is what I often referred to as self-dramatization. You are so used to a state of inner tension that only repeated focusing of one’s finely attuned perception will produce verification of this intensity, which will then be felt as something foreign and unnatural.
It will feel as though you are shedding a tightly constricting straightjacket in which you once lived. It causes a deep indentation in the soul substance, which in a healthy state is unindented. You will even come to feel this indentation, which is connected with too tightly held convictions, too intense and exaggerated emotions, overreaction, as well as muscular tightness. Thus gradual illness, decay, and physical death come about. Intensity is an ego-attitude and prohibits the letting go of the ego.
P4 Intensity and over-indentation of soul substance are also confused with being alive, while letting oneself be in the natural state at first appears as if one didn’t have sufficient life. Integrity, honesty, and lack of self-deception in the way you give of your total self in whatever you do, combined with lightheartedness, are the properties that set up conditions compatible with the universal power.
P5 Long before you are actually capable of totally letting go of your unhealthy intensity, the mere awareness and understanding of its significance will indicate your great progress. The conflict between the tendency to follow life and the fear to do so creates false goodness or sentimentality. It (cosmic flow) is free and spontaneous, since love has nothing whatever to do with duty.
P6 False goodness stands more in the way of the realization of cosmic power than the admission that one is feelingless as yet where one wishes to feel, that one is loveless as yet where one might wish to love. As long as you are not connected with that part of yourself, you cannot be connected with the life processes, with reality, with universal power. For your resistance to feel and love is your present reality. Denying the present reality makes it impossible to experience a greater reality.
Focus your attention on the subtle variations—where thoughts, feelings, and body are strained; where reactions exist that may not really be as strong as you now make yourself feel. Are your feelings really that intense? Consider the possibility that if they were left alone in their natural way, you might not feel that unpleasant intensity about this or that at all. Is this or that conviction really that strong? Do you have cause to be that convinced? Let the intensity of the conviction go and consider the possible opposite.
Next, become aware of the many little areas of tension in your body, of intensity of muscle tissues and your whole physical being. When you thus focus your attention on these areas, you may detect a reluctance to let go. What is this reluctance? In order to be unintense you need to have a certain amount of trust in what goes on with you and life, a trust which you don’t have. The trust can only come when your self-trust becomes wholly justified. But even before this is the case, it is of great value to merely observe your reluctance to relax and know that tension and intensity are the immediate blocks to self-realization.
P7 It is upsetting in a sense that one knows these possibilities (of bliss) exist, and yet one does not trust oneself to go that way. This is why a large part of humanity violently subscribes to hopelessness, negativity, to the view that the world is chaotic and senseless. This is as much wishful thinking as the childish hope that a deity will do your salvation for you, or that you could be helped by following other people’s advice and authority so that heavenly bliss will descend upon you in a life beyond.
P8 Today, humanity as a whole is exactly where it must be, where it cannot help being, for it is the sum total of all the individuals, past and present, who inhabit this earth. Each individual has the opportunity to make every living second of life an occasion for expansion and growth. People have a tendency to consider outer conditions as the decisive factors in their lives rather than their attitudes.
It is always one’s attitudes that determine what is of real importance. The effect of physical devices (Wilhelm Reich accumulator) must, after a while, wear off if the mentality does not become compatible with the nature of this cosmic power. It can be used physically and temporarily, to a certain degree, but that direction has a limit. The best way to use the physical approach is to help the personality reorient itself, which may give to many the necessary stamina they otherwise lack.
—The Pathwork® Guide