The reaction has always a good intention, meaning, in each case, “Take care! Danger!” You will see that this if you will look for a moment at three kinds of fear. Those are fear of self, fear for self, fear for others.
Fear of self is indirectly fear for self-danger. Fear for others signifies fore sensed or fore pictured distress to self because of anticipated misfortune to others. I often wonder when we fear for others, it is distress to self or hurt to them. More often than not, that is most emphatically in our thoughts.
Fear, then, is usually regarded as the soul’s danger signal. But the true signal is instinctive and thoughtful reason.
Even instinct and reason, acting as warning, may perform their duty abnormally, or assume abnormal proportions. And then we have the feeling of fear. The normal warning is induced by actual danger apprehended by mind in a state of balance and self-control.
Normal mind is always capable of such warning. There are two ways in which so-called normal fear acting in the guise of reason, may be annihilated. It can be by the substitution of reason for fear, and by the assurance of the white life.
Normal fear means normal reason real fear being denied place and function altogether. Then we may say that such action of reason is a benefactor to man. It is, with pain and weariness, the philanthropy of the nature of things within us.
One person said: “Tired? No such word in my house!” Now this cannot be a sound and healthy attitude. Weariness, at a certain stage of effort, is a signal to stop work. When one is too busy then lose consciousness of the feeling of weariness, he has issued a “hurry call” on death.
I do not deny that the soul may cultivate a sublime sense of buoyancy and power; rather do I urge you to seek that beautiful condition.
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