Fear: Understanding and Accepting the Insecurities of Life by Osho
A journey through what makes humans afraid, right into a new courting with our fears
In worry: realizing and Accepting the Insecurities of existence, Osho takes the reader step-by-step over the diversity of what makes humans afraid—from the reflexive “fight or flight” reaction to actual hazard to the rational and irrational fears of the brain and its psychology. purely via bringing the sunshine of knowing into fear’s darkish corners, he says, airing out closets and starting home windows, and looking out less than the mattress to work out if a monster is de facto residing there, do we start to enterprise outdoors the bounds of our convenience quarter and discover ways to stay with, or even get pleasure from, the basic lack of confidence of being alive.
Fear ends with a sequence of meditation experiments designed to aid readers adventure a brand new relationship with worry and to start to see fears no longer as hindrances, yet as stepping stones to bigger self-awareness and trust.
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Extra resources for Fear: Understanding and Accepting the Insecurities of Life
Any person of any philosophic persuasion who sits on a hot stove will verify without any intellectual argument whatsoever that he is in an undeniably low-quality situation: that the value of his predicament is negative. This low quality is not just a vague, woolly-headed, crypto-religious, metaphysical abstraction. It is an experience. It is not a judgment about an experience. It is not a description of experience. The value itself is an experience. As such it is completely predictable. It is verifiable by anyone who cares to do so.
These were the jargon terms of sociology into which they converted things they wanted to attack. That's how you know when you're within a walled city, Phaedrus thought. The jargon. They've cut themselves off from the rest of the world and are speaking a jargon only they can really understand. 'Worse yet,' they went on, the deceptive ease of explanation in terms of norms or value attitudes encourages an inattentiveness to methodological problems. By virtue of their subjective emotion and ethical character, norms and especially values are among the world's most difficult objects to identify with certainty.
How about the US Treasury? Who in this world is more specific than the Internal Revenue Service? As Kluckhohn kept saying, values are not the least vague when you're dealing with them in terms of actual experience. It's only when you bring back statements about them and try to integrate them into the overall jargon of anthropology that they become vague. This attack on Kroeber and Kluckhohn's 'values' was a good example of what had stopped Phaedrus' own entry into the field. You can't get anywhere because you are forced to resolve arguments every step of the way about the basic terms you are using.