1. Being afraid seems to be involuntary; something beyond your own control. 2Yet I have said already that only constructive acts should be involuntary. 3My control can take over everything that does not matter, while my guidance can direct everything that does, if you so choose. 4Fear cannot be controlled by me, but it can be self-controlled. 5Fear prevents me from giving you my control. 6The presence of fear shows that you have raised body thoughts to the level of the mind. 7This removes them from my control, and makes you feel personally responsible for them. 8This is an obvious confusion of levels.
2. I do not foster level confusion, but you must choose to correct it. 2You would not excuse insane behavior on your part by saying you could not help it. 3Why should you condone insane thinking? 4There is a confusion here that you would do well to look at clearly. 5You may believe that you are responsible for what you do, but not for what you think. 6The truth is that you are responsible for what you think, because it is only at this level that you can exercise choice. 7What you do comes from what you think. 8You cannot separate yourself from the truth by “giving” autonomy to behavior. 9This is controlled by me automatically as soon as you place what you think under my guidance. 10Whenever you are afraid, it is a sure sign that you have allowed your mind to miscreate and have not allowed me to guide it.
3. It is pointless to believe that controlling the outcome of misthought can result in healing. 2When you are fearful, you have chosen wrongly. 3That is why you feel responsible for it. 4You must change your mind, not your behavior, and this is a matter of willingness. 5You do not need guidance except at the mind level. 6Correction belongs only at the level where change is possible. 7Change does not mean anything at the symptom level, where it cannot work.
4. The correction of fear is your responsibility. 2When you ask for release from fear, you are implying that it is not. 3You should ask, instead, for help in the conditions that have brought the fear about. 4These conditions always entail a willingness to be separate. 5At that level you can help it. 6You are much too tolerant of mind wandering, and are passively condoning your mind’s miscreations. 7The particular result does not matter, but the fundamental error does. 8The correction is always the same. 9Before you choose to do anything, ask me if your choice is in accord with mine. 10If you are sure that it is, there will be no fear.
5. Fear is always a sign of strain, arising whenever what you want conflicts with what you do. 2This situation arises in two ways: First, you can choose to do conflicting things, either simultaneously or successively. 3This produces conflicted behavior, which is intolerable to you because the part of the mind that wants to do something else is outraged. 4Second, you can behave as you think you should, but without entirely wanting to do so. 5This produces consistent behavior, but entails great strain. 6In both cases, the mind and the behavior are out of accord, resulting in a situation in which you are doing what you do not wholly want to do. 7This arouses a sense of coercion that usually produces rage, and projection is likely to follow. 8Whenever there is fear, it is because you have not made up your mind. 9Your mind is therefore split, and your behavior inevitably becomes erratic. 10Correcting at the behavioral level can shift the error from the first to the second type, but will not obliterate the fear.
6. It is possible to reach a state in which you bring your mind under my guidance without conscious effort, but this implies a willingness that you have not developed as yet. 2The Holy Spirit cannot ask more than you are willing to do. 3The strength to do comes from your undivided decision. 4There is no strain in doing God’s Will as soon as you recognize that it is also your own. 5The lesson here is quite simple, but particularly apt to be overlooked. 6I will therefore repeat it, urging you to listen. 7Only your mind can produce fear. 8It does so whenever it is conflicted in what it wants, producing inevitable strain because wanting and doing are discordant. 9This can be corrected only by accepting a unified goal.
7. The first corrective step in undoing the error is to know first that the conflict is an expression of fear. 2Say to yourself that you must somehow have chosen not to love, or the fear could not have arisen. 3Then the whole process of correction becomes nothing more than a series of pragmatic steps in the larger process of accepting the Atonement as the remedy. 4These steps may be summarized in this way:
5Know first that this is fear.
6Fear arises from lack of love.
7The only remedy for lack of love is perfect love.
8Perfect love is the Atonement.
8. I have emphasized that the miracle, or the expression of Atonement, is always a sign of respect from the worthy to the worthy. 2The recognition of this worth is re-established by the Atonement. 3It is obvious, then, that when you are afraid, you have placed yourself in a position where you need Atonement. 4You have done something loveless, having chosen without love. 5This is precisely the situation for which the Atonement was offered. 6The need for the remedy inspired its establishment. 7As long as you recognize only the need for the remedy, you will remain fearful. 8However, as soon as you accept the remedy, you have abolished the fear. 9This is how true healing occurs.
9. Everyone experiences fear. 2Yet it would take very little right thinking to realize why fear occurs. 3Few appreciate the real power of the mind, and no one remains fully aware of it all the time. 4However, if you hope to spare yourself from fear there are some things you must realize, and realize fully. 5The mind is very powerful, and never loses its creative force. 6It never sleeps. 7Every instant it is creating. 8It is hard to recognize that thought and belief combine into a power surge that can literally move mountains. 9It appears at first glance that to believe such power about yourself is arrogant, but that is not the real reason you do not believe it. 10You prefer to believe that your thoughts cannot exert real influence because you are actually afraid of them. 11This may allay awareness of the guilt, but at the cost of perceiving the mind as impotent. 12If you believe that what you think is ineffectual you may cease to be afraid of it, but you are hardly likely to respect it. 13There are no idle thoughts. 14All thinking produces form at some level.