Is there fear?
Do you ever watch the fear when it arises as it is?
As long as there is division between you and fear, there is conflict, there is wastage of energy either by suppressing it, running away from it, talking about it, going to the analysts and so on and on and on .
But whereas, when you see the truth that you are that fear, your whole energy is gathered in this attention to look at that thing.
Now what is that thing which we call fear?
Is it a word which has brought fear, or is it independent of the word?
If it is the word, the word being the associations with the past — I recognise it because I have had fear before.
Then I look at that fear though it is part of me because I name it. I have known it to happen before. So, by naming it I have strengthened it.
Is it possible to observe without naming it? If you name it, it’s already in the past. However, if you don’t name it, it’s something entirely different.
So is it possible not to name that thing which you have called ‘fear’, therefore being free of the past so that you can look.
You cannot look if you are prejudiced. If I am prejudiced against you, I can’t look at you, I am looking at my prejudice.
So is it possible not to name the thing at all? When you name it , suppress it , run away from it , you are not giving attention to it . Whereas when you observe that the fear is you, and not name it — what takes place?
You cannot look at the actual thing with a prejudiced mind .
Is it an emotion, a sensation? A feeling which is sensation.
All feelings are sensations. I put a pin in there, and all the rest of it. So it’s a sensation. What’s wrong with sensation?
Nothing is wrong with sensations, is it? But when sensation plus thought, which becomes desire with its images, then the trouble begins.
This is really a part of meditation.
Not to sit under a tree and just think about something or other, or try to concentrate, or try to repeat some mantra or some words , or something or other — but this is really meditation because you are enquiring very, very deeply into yourself.
And you can enquire very deeply only when you are really without any motive, when you are free to look.
You cannot look if you separate yourself from that which you are looking at. Then you have complete energy to look.
It is only when there is no attention that fear comes into being. When there is attention which is absolutely complete, total energy then there is no fear.
It’s only the inattentive person that is afraid, not the person who is completely attentive at the moment when that feeling arises.
That feeling is a part of a sensation. Sensation is normal, natural. But when sensation plus thought, which is desire with its images, then begins all of our problems.
Can you look at your fear, whatever it is; not separate yourself from that fear. Therefore you give your total attention to that fear.
Then is there fear?