Fear is an acronym of a way to overcome obstacles, mental and physical, either based on core beliefs, taught to us from childhood and our external environment, or something we have experienced, encouraged by self-doubt. Face Every Aversion Righteously. I will let you think of this statement, as you read through the quotes I placed here, on the origins of FEAR based thinking from Ernest Becker, from The Denial of Death and C.G. Jung.
Last year, after a YOGA workshop, I set the goal to move from self-doubt to inner peace. Inner peace is a lifelong process and balance; however, I have made significant strides to inner peace, inner acceptance, and self-doubt has significantly decreased. I will reflect on the past year in another post, at another time.
I had the insight to write this post since 2012, or 2011. It has been lying dormant in a word document for years, building and evolving, but always in bits and pieces. Still, I am not sure how to form this post exactly, however, I know it is ready to be published, for further examination by you all. I am growing spiritually still, and my spirit is the light that guides me on this life’s journey, I know I am a healer whom needs to hone her gifts. Enjoy, a new year, an ever evolving me! Peace & Love ❤ Stay tuned for more Pieces of ME!
[Written back in 2012, early]
I was in the womb when I first sensed the terror of life; of its horror, of its pain. This is why I never wanted to enter this blood thirsty world. I say blood thirsty world because blood is the essence of life. We are all after life. The blood. This terror became repressed as I grew and conformed to what my parents wanted me to be in society.
I was two when the sense of this re-connection came back. Images from my unconscious began to form in my conscious mind. These images turned into imaginary friends that later in life turned into these, my fictional stories. They are who created my fictional worlds – they are the essence of my thoughts. – [the beginning of my inner worlds, written by ME]
F.E.A.R. [Face Every Aversion Righteously]
“Wherever there is a reaching down into innermost experience, into the nucleus of personality, most people are overcome by fright, and many run away… The risk of inner experience, the adventure of the spirit, is in any case alien to most human beings. The possibility that such experience might have psychic reality is anathema to them. All very well if it has a supernatural or at least a “historical” foundation. But psychic? Face to face with this question, the patient [a person] will often show an unsuspected profound contempt for the psyche.” – C.G. Jung
From the Denial of Death:
Transference as Fear of Life
“William James said, with his unfailing directness, fear is “fear of the universe.” It is the fear of childhood, the fear of emerging into the universe, or realizing one’s own independent individuality, one’s own living and experiencing. As Otto Rank said, “the adult may have fear of death or fear of sex, the child has fear of life itself.” [Stanley] Schachter put it well in speaking of the fear of emerging out of “embeddedness.” This is how we understand the “incestuous-ness” of the symbiosis with the mother and the family: the person remains “tucked into” a protective womb, so to speak. It is what Rank meant when he talked about the “trauma of birth” as being the paradigm for all other traumas of emergence. It is logical: if the universe is fundamentally and globally terrifying to the natural perceptions of the young human animal, how can he dare to emerge into it with confidence? Only by reliving it of its terror. (Pg. 145)
“Realistically the universe contains overwhelming power. Beyond ourselves we sense chaos. We can’t really do much about this unbelievable power, except for one thing: we can endow certain persons with it. The child takes natural awe and terror and focuses them on individual beings, which allows him to find the power and the horror all in one place instead of diffused throughout a chaotic universe. Mirabile! The transference object, being endowed with the transcendent powers of the universe, now has in himself the power to control, order, and combat them. In Rank’s words the transference object comes to represent for the individual “the great biological forces of nature, to which the ego binds itself emotionally and which then form the essence of the human and his fate.” By this means, the child can control his fate. As ultimately power means power over life and death, the child can now safely emerge in relation to the transference object. The object becomes his locus of safe operation. All he has to do is conform to it in the ways that he learns; conciliate it if it becomes terrible; use it serenely for automatic daily activities. For this reason [Andres] Angyal could well say that transference is not an “emotional mistake” but the experience of the other as one’s whole world – just as the home actually is, for the child, his whole world.” (Pg. 145 – 46)
“This totality of the transference object also helps explain its ambivalence. In some complex ways the child has to fight against the power of the parents in their awesome miraculous-ness. They are just as overwhelming as the background of nature from which they emerge. The child learns to naturalize them by techniques of accommodation and manipulation. At the same time, however, he has to focus on them the whole problem of terror and power, making them the center of it in order to cut down and naturalize the world around them. Now we see why the transference object poses so many problems. The child does partly control his larger fate by it, but it becomes his new fate. He binds himself to one person to automatically control terror, to mediate wonder, and to defeat death by that person’s strength. But then he experiences “transference terror”; the terror of losing the object, of displeasing it, of not being able to live without it. The terror of his own finitude and impotence still haunts him, but now in the precise form of the transference object. How implacably ironic is human life. The transference object always looms larger than life size because it represents all of life and hence all of one’s fate. The transference object becomes the focus of the problem of one’s freedom because one is compulsively dependent on it; it sums up all other natural dependencies and emotions. This quality is true of either positive or negative transference objects. In the negative transference the object becomes the focalization of terror, but now experienced as evil and constraint. It is the source, too, of much of the bitter memories of childhood and of our accusations of our parents. We try to make them the sole repositories of our own unhappiness in a fundamentally demonic world. We seem to be pretending that the world does not contain terror and evil but only our parents. In the negative transference, too, then, we see an attempt to control our fate in an automatic way.” (Pg. 146)
“No wonder Freud could say that transference was a “universal phenomenon of the human mind” that “dominates the whole of each person’s relation to his human environment.” Or that [Sandor] Ferenczi could talk about the “neurotic passion for transference,” the “stimulus-hungry effects of neurotics”. We don’t have to talk only about neurotics but about the hunger and passion of everyone for a localized stimulus that takes the place of the whole world. We might better say that transference proves that everyone is neurotic, as it is a universal distortion of reality by the artificial fixation of it. It follows, of course, that the less ego power one has and the more fear, the stronger the transference. This explains the peculiar intensity of schizophrenic transference: the total and desperate focalization of horror and wonder in one person, and the abject surrender to him and complete worship of him in a kind of dazed, hypnotic way. Only to hear his voice or touch a piece of his clothing or be granted the privilege of kissing and licking his feet – that would be heaven itself. This is a logical fate for the utterly helpless person: the more you fear death and the emptier you are, the more you people your world with omnipotent father-figures, extra-magical helpers. The schizophrenic transference helps us to understand how naturally we remain glued to the object even in “normal” transference: all the power to cure the diseases of life, the ills of the world, are present in the transference object. (Pg. 147)
“The transference did not prove “eroticism,” as Freud earlier thought, but actually a certain “truthfulness” about the terror of man’s condition. The schizophrenic’s extreme transference helps us to understand this statement too. After all, one of the reasons that his world is so terrifying is that he sees it in many ways unblurred by repression. And so, he sees, too, the human transference object in all of its awe and splendor – something we talked about in an early chapter. The human face is really an awesome primary miracle; it naturally paralyzes you by its splendor if you give in to it as the fantastic thing it is. But mostly we repress this miraculous–ness so that we can function with equanimity and can use faces and bodies for our own routine purposes. We may remember that as children there were those we did not dare to, or even look at – hardly something that we could carry over into our adult lives without seriously crippling ourselves. But now we can point out, too, that this fear of looking the transference object full in the face is not necessarily what Freud said it was: the fear of the terrifying primal father. It is, rather, the fear of the reality of the intense focalization of natural wonder and power; the fear of being overwhelmed by the truth of the universe as it exists, as the truth is focused in one human face. but Freud is right about tyrannical fathers: the more terrifying the object, the stronger the transference; the more that the powerful object embodies in itself the natural power of the world, the more terrifying it can be, in reality, without any imagination on our part. (Pg. 147 – 48)
Transference as Fear of Death
“If fear of life is one aspect of transference, its companion fear is right at hand. As the growing child becomes aware of death, he has a twofold reason for taking shelter in the powers of the transference object. The castration complex makes the body an object of horror, and it is now the transference object who carries the weight of the abandoned causa-sui project. The child uses him to assure his immortality.” (Pg. 148)
“This use of the transference object explains the urge to deification of the other, the constant placing of certain select persons on pedestals, the reading into them of extra powers: the more they have, the more rungs off on us. We participate in their immortality, and so we create immortals. As [James] Harrington put it graphically: “I am making a deeper impression on the cosmos because I know this famous person . When the ark sails I will be on it.” Man is always hungry, as Rank so well put it, for material for his own immortalization. Groups need it too, which explains the constant hung for heroes: “Every group, however small or great, has, as such, an “individual” impulse for externalization, which manifests itself in the creation of and care for national, religious, and artistic heroes… the individual paves the way for this collective eternity impulse…”” (Pg. 148 – 49)
“This aspect of group psychology explains something that otherwise staggers our imagination: have we been astonished by fantastic displays of grief on the part of whole peoples when one of their leaders dies? The uncontrolled emotional outpouring, the dazed masses standing huddled in the city squares sometimes for days on end, grown people groveling hysterically and tearing at themselves, being trampled in the surge toward the coffin or funeral pyre – how to make sense out of such a massive, neurotic “vaudeville of despair”? in one way only: it shows a profound state of shock at losing one’s bulwark against death. The people apprehend, as some dumb level of their personality: “Our locus of power to control life and dean can himself die; therefore, our own immortality is in doubt.” All the tears and all the tearing is after all for oneself, not for the passing of a great soul but for one’s own imminent passing. Immediately men begin to rename city streets, squares, airports with the name of the dead man: it is as though to declare that he will be immortalized physically in the society, in spite of his own physical death… Only scapegoats can relieve one of his own stark death fear: “I am threatened with death – let us kill plentifully.” On the demise of an immortality-figure the urge to scapegoating must be especially intense. So, too, is the susceptibility to sheer panic, as Freud showed. When the leader dies the device that one has used to deny the terror of the world instantly breaks down; what is more natural, then, than to experience the very panic that has always threatened in the background?” (Pg. 149)
❤ Stay Blessed, continue exploring, pushing past our fears. Face Every Aversion Righteously, with heart and purpose. You know all you need to know.
Picture found at: The Spirit that Moves Me Facebook page