“Fusion, inner unity, is obtained by means of ‘friction,’ by the struggle between ‘yes’ and ‘no’ in man. If a man lives without inner struggle, if everything happens in him without opposition, if he goes wherever he is drawn or wherever the wind blows, he will remain such as he is. But if a struggle begins in him, and particularly if there is a definite line in this struggle, then, gradually, permanent traits begin to form themselves, he begins to ‘crystallize.’ But crystallization is possible on a right founda­tion and it is possible on a wrong foundation. ‘Friction,’ the struggle between ‘yes’ and ‘no,’ can easily take place on a wrong foundation. For instance, a fanatical belief in some or other idea, or the ‘FEAR of sin,’ can evoke a terribly intense struggle between ‘yes’ and ‘no,’ and a man may crystallize on these foundations. But this would be a wrong, incomplete crystallization. Such a man will not possess the possibility of further development. In order to make further development possible he must be melted down again, and this can be accomplished only through terrible suffering. Fragments: Two

“This aspect of the question is clear. The crowd neither wants nor seeks knowledge, and the leaders of the crowd, in their own interests, try to strengthen its FEAR and dislike of everything new and unknown. The slavery in which mankind lives is based upon this FEAR. It is even difficult to imagine all the horror of this slavery. We do not understand what people are losing. But in order to understand the cause of this slavery it is enough to see how people live, what constitutes the aim of their existence, the object of their desires, passions, and aspirations, of what they think, of what they talk, what they serve and what they worship. Fragments: Two

“The knowledge of man number two is merely the knowledge of what he likes; what he does not like he does not know. Always and in everything he wants something pleasant. Or, if he is a sick man, he will, on the contrary, know only what he dislikes, what repels him and what evokes in him FEAR, horror, and loathing. Fragments: Four

“This FEAR of losing sincerity is of course self-deception, one of those formulas of lying upon which human weaknesses are based. Man cannot help identifying and considering inwardly and he cannot help expressing his unpleasant emotions, simply because he is weak. Identifying, considering, the expressing of unpleasant emotions, are manifestations of his weakness, his impotence, his inability to control himself. But not wishing to acknowledge this weakness to himself, he calls it ‘sincerity’ or ‘honesty’ and he tells himself that he does not want to struggle against sincerity, whereas in fact he is unable to struggle against his weaknesses. Fragments: Eight

“Conscience is a general and a permanent phenomenon. Conscience is the same for all men and conscience is possible only in the absence of ‘buffers.’ From the point of view of understanding the different categories of man we may say that there exists the conscience of a man in whom there are no contradictions. This conscience is not suffering; on the contrary it is joy of a totally new character which we are unable to understand. But even a momentary awakening of conscience in a man who has thousands of different I’s is bound to involve suffering. And if these moments of conscience become longer and if a man does not FEAR them but on the contrary co­operates with them and tries to keep and prolong them, an element of very subtle joy, a foretaste of the future ‘clear consciousness’ will gradually enter into these moments. Fragments: Eight

“This consciousness of one’s nothingness alone can conquer the FEAR of subordination to the will of another. However strange it may seem, this FEAR is actually one of the most serious obstacles on a man’s path. A man is afraid that he will be made to do things that are opposed to his principles, views, and ideas. Moreover, this FEAR immediately creates in him. the illusion that he really has principles, views, and convictions which in reality he never has had and never could have. A man who has never in his life thought of morality suddenly begins to FEAR that he will be made to do something immoral. A man who has never thought of his health and who has done everything possible to ruin it begins to FEAR that he will be made to do something which will injure it. A man who has lied to everyone, everywhere, all his life in the most barefaced manner begins suddenly to FEAR that he will be made to tell lies, and so on without end. I knew a drunkard who was afraid more than anything else that he would be made to drink. Fragments: Eight

“The FEAR of being subordinated to another man’s will very often proves stronger than anything else. A man does not realize that a subordination to which he consciously agrees is the only way to acquire a will of his own.” Fragments: Eight

“It must be noted that the organism usually produces in the course of one day all the substances necessary for the following day. And it very often happens that all these substances are spent or consumed upon some unnecessary and, as a rule, unpleasant emotion. Bad moods, worry, the expectation of something unpleasant, doubt, FEAR, a feeling of injury, irritation, each of these emotions in reaching a certain degree of intensity may, in half an hour, or even half a minute, consume all the substances prepared for the next day; while a single flash of anger, or some other violent emotion, can at once explode all the substances prepared in the laboratory and leave a man quite empty inwardly for a long time or even forever. Fragments: Nine

“This is why in true work, that is, in true ‘doing,’ the producing of infatuation in people is not allowed. What you call black magic is based on infatuation and on playing upon human weaknesses. Black magic does not in any way mean magic of evil. I have already said earlier that no one ever does anything for the sake of evil, in the interests of evil. Everyone always does everything in the interests of good as he understands it. In the same way it is quite wrong to assert that black magic must necessarily be egoistical, that in black magic a man strives after some results for himself. This is quite wrong. Black magic may be quite altruistic, may strive after the good of humanity or after the salvation of humanity from real or imaginary evils. But what can be called black magic has always one definite characteristic. This characteristic is the tendency to use people for some, even the best of aims, without their knowledge and understanding, either by producing in them faith and infatuation or by acting upon them through FEAR. Fragments: Eleven

“The second barrier is very often the conquest of FEAR. A man usually has many unnecessary, imaginary FEARs. Lies and FEARs — this is the atmosphere in which an ordinary man lives. Just as the conquest of lying is individual, so also is the conquest of FEAR. Every man has FEARs of his own which are peculiar to him alone. These FEARs must first be found and then destroyed. The FEARs of which I speak are usually connected with the lies among which a man lives. You must realize that they have nothing in common with the FEAR of spiders or of mice or of a dark room, or with unaccountable nervous FEARs. Fragments: Eleven

“This seems to be unjust, but one must understand the law. There is, as it were, a separate account kept for every man. His efforts and sacrifices are written down on one side of the book and his mistakes and misdeeds on the other side. What is written down on the positive side can never atone for what is written down on the negative side. What is recorded on the negative side can only be wiped out by the truth, that is to say, by an instant and complete confession to himself and to others and above all to the teacher. If a man sees his fault but continues to justify himself, a small offense may destroy the result of whole years of work and effort. In the work, therefore, it is often better to admit one’s guilt even when one is not guilty. But this again is a delicate matter and it must not be exaggerated. Otherwise the result will again be lying, and lying prompted by FEAR.” Fragments: Eleven

“One need not, therefore, be afraid of efforts; the danger of dying from them is not at all great. It is much easier to die from inaction, from laziness, and from the FEAR of making efforts. Fragments: Eleven

“Because,” G. answered, “laughter relieves us of superfluous energy, which, if it remained unused, might become negative, that is, poison. We always have plenty of this poison in us. Laughter is the antidote. But this antidote is necessary only so long as we are unable to use all the energy for useful work. It is said of Christ that he never laughed. And indeed you will find in the Gospels no indication or mention of the fact that at any time Christ laughed. But there are different ways of not laughing. There are people who do not laugh because they are completely immersed in negative emotions, in malice, in FEAR, in hatred, in suspicion. And there may be others who do not laugh because they cannot have negative emotions. Understand one thing. In the higher centers there can be no laughter, because in higher centers there is no division, and no ‘yes’ and ‘no.’” Fragments: Eleven

“You must begin with yourself and with the observations of which I have already spoken,” said G., “otherwise it would be knowledge of which you would be able to make no use. Some of you think you can see types but they are not types at all that you see. In order to see types one must know one’s own type and be able to ‘depart’ from it. In order to know one’s own type one must make a good study of one’s life, one’s whole life from the very beginning; one must know why, and how, things have happened. I want to give you all a task. It will be a general and an individual task at one and the same time. Let every one of you in the group tell about his life. Everything must be told in detail without embellishment, and without suppressing anything. Emphasize the principal and essential things without dwelling on trifles and details. You must be sincere and not be afraid that others will take anything in a wrong way, because everyone is in the same position; everyone must strip himself; everyone must show himself as he is. This task will once more show you why nothing must be taken outside the groups. Nobody would dare to speak if he thought or suspected that what he said in the group would be repeated outside. But he ought to be fully and firmly convinced that nothing will be repeated. And then he will be able to speak without FEAR with the understanding that others must do the same.” Fragments: Twelve

“This is the ‘abuse of sex.’ It is necessary, further, to remember that the sex center works with ‘hydrogen’ 12. This means that it is stronger and quicker than all other centers. Sex, in fact, governs all other centers. The only thing in ordinary circumstances, that is, when man has neither consciousness nor will, that holds the sex center in submission is ‘buffers.’ ‘Buffers’ can entirely bring it to nought, that is, they can stop its normal manifestation. But they cannot destroy its energy. The energy remains and passes over to other centers, finding expression for itself through them; in other words, the other centers rob the sex center of the energy which it does not use itself. The energy of the sex center in the work of the thinking, emotional, and moving centers can be recognized by a particular ‘taste,’ by a particular fervor, by a vehemence which the nature of the affair concerned does not call for. The thinking center writes books, but in making use of the energy of the sex center it does not simply occupy itself with philosophy, science, or politics — it is always fighting something, disputing, criticizing, creating new subjective theories. The emotional center preaches Christianity, abstinence, asceticism, or the FEAR and horror of sin, hell, the torment of sinners, eternal fire, all this with the energy of the sex center. … Or on the other hand it works up revolutions, robs, bums, kills, again with the same energy. The moving center occupies itself with sport, creates various records, climbs moun­tains, jumps, fences, wrestles, fights, and so on. In all these instances, that is, in the work of the thinking center as well as in the work of the emotional and the moving centers, when they work with the energy of the sex center, there is always one general characteristic and this is a certain particular vehemence and, together with it, the uselessness of the work in question. Neither the thinking nor the emotional nor the moving centers can ever create anything useful with the energy of the sex center. This is an example of the ‘abuse of sex.’ Fragments: Twelve

What he said suddenly put a stop to all my thoughts and feelings. It was not FEAR, at least not a conscious FEAR when one knows that one is afraid, but I was all shivering and something literally paralyzed me completely so that I could not articulate a single word although I made terrible efforts, wishing to give an affirmative reply. Fragments: Thirteen

“In ordinary conditions we have no conception how much our thinking, feeling, and moving functions depend upon one another, although we know, at the same time, how much our moods and our emotional states can depend upon our movements and postures. If a man takes a posture which with him corresponds to a feeling of sadness or despondency, then within a short time he is sure to feel sad or despondent. Fear, disgust, nervous agitation, or, on the other hand, calm, can be created by an intentional change of posture. But as each of man’s functions, thinking, emotional, and moving, has its own definite repertory all of which are in constant interaction, a man can never get out of the charmed circle of his postures. Fragments: Seventeen