How to Eliminate Fear and Anxiety

Do you ever worry about something?  Do you suffer from anxiety?  Are you ever fearful?  Would you like to eliminate fear, worry and anxiety altogether?

Before we go any further, let me clarify one important point about fear.  The reason nature has given us an emotion we call "fear" is to try to stop us from getting into dangerous situations when we do not need to.  This is a good thing.  You should not try to eliminate that fear, but rather respect it.  React to the fear by doing whatever you can to remove yourself from a dangerous or catastrophic situation.  Once you have done that and know there is nothing else you should or can do, then use the techniques in this article to eliminate the fear.

Deciding whether or not you can do anything about a situation is a very important first step, perhaps the most important step of all.  If there is something you can do which may stop something bad happening, then do it!  Don't sit there worrying about what might happen if there is something you can do to stop it!  This might seem obvious, but for some reason most people never take this first step, but instead feel like a rabbit frozen in the headlights of a car about to run it over.  The rabbit could simply run away and avoid the terrible fate awaiting it, but it doesn't as it is paralyzed by the very fear nature intended to save it from that fate.  Do not become that rabbit!

Once you have thought through the actions you could take, and have taken the appropriate ones, now is the time to eliminate the fear or worry as now it is serving no useful purpose.

One method I always use at this point is to imagine whatever it is I fear or whatever is worrying me has happened.  Imagine the worst case scenario.  Now think about whatever you can do to make the best of a bad situation.  Once you have done those things, just how bad is it?  How does it compare with, for example, the suffering of people trapped in Aleppo?  Is it as bad as that?  I think not!  Accept this bad result and move on.  Don't spend too long on this, as you don't want inadvertently to invoke the law of attraction and find you have created the bad situation for yourself.  Now that you recognize there will be things you can do at the time to reduce the hurt of whatever this bad situation may be, put it behind you.  Remember you have done everything you can to stop it happening in the first place, and you have recognized it is not exactly the end of the world if it does happen, and therefore the fear and worry serves no purpose any longer.  It can be a good idea to verbalize this.  Thank the worry for having alerted you, tell it you have addressed the problem (either by changing things so it doesn't happen, by accepting the results if it does, or both), and then tell it now it has done its job it can go away.

You may think talking to a worry in this way is childish and silly, but it is not - it is actually a very effective way of disarming it.

Recognize that what you have done here is simply accept the worst case scenario should it ever occur.  Unless you have worked pretty hard to create a bad situation for yourself it is probably never going to materialize.  In 1816 Thomas Jefferson wrote the following to John Adams:

"How much pain have cost us the evils which have never happened!"

Sometimes we worry about something because it seems too big for us to deal with, and yet we also feel it is something we SHOULD be dealing with.  The answer to this is to treat it in the same way as you would treat the task of eating an elephant (sorry to all of my vegetarian friends!) - break it down into bite sized pieces and then deal with each piece one at a time.  The big puzzle may seem too big for you to solve, but there are usually small pieces you can chip away and solve, eventually making that big problem very much smaller.  While you are dealing with one piece, again address the big worry.  Again thank it for showing your there is a problem which needs to be solved and tell it that you are dealing with it piece by piece.  Ask it to go away while you are solving each piece so that it does not stop the very process it wanted you to start.

You may find just the techniques I have given you above are enough to deal with all your fears, worries and anxieties.  But there are many people for whom this is simply not enough.  They find they are still worrying about things.  Often those worries and anxieties are "nameless".  They don't know what they are worrying about.  Worrying and being anxious has become such a habit that they simply cannot stop.  If you find you are one of these habitual worriers, then read on for what you can do once you have used the principal attacks on your worries.

Schedule some time each day to practise meditation, mindfulness exercises or yoga.  Ideally you should do this when you first wake in the morning and again just before you go to sleep at night.  I am not going to go through any meditation or yoga techniques in this article as that would probably turn it into a book!  Take a look and you will find plenty of material around - including in other articles in this blog.  Perhaps even invest in some books on the subject, subscribe to a course, join a local group.  Do anything - just as long as you take some action!  What you will find is that these techniques will help you relax and your nameless anxieties will gradually melt away.

Even regular physical exercise can help.  Having a hard work-out can make those worries, the ones not related to anything you can deal with, simply melt away.

Finally, do not underestimate the importance of staying socially engaged.  The support good friends can give you should not be underestimated.  Sometimes they can help you directly with the things that are worrying you if you take the trouble to ask for their help or advice.  Even when this is not the case you will find simply enjoying good company will lower your anxiety levels for no apparent reason at all.

Meditation

The Practice of Meditation

by Sri N.Ananthanarayanan

(Reproduced by kind permission of Swami Padmanabhananda, the Divine Life Society)

A baby's eyes are riveted on a flower or a butterfly. It keeps looking at the object with unwinking eyes, eyes full of wonder, for minutes together.

A mother calls her teenage daughter to go and have lunch, but there is no response. The call is repeated twice, thrice; still there is no response. The girl just does not hear, though her ears are very much open. Nor is she deaf. What could be the reason, then, for her not hearing? Her mind is immersed in a Sherlock Holmes or a Harold Robbins; her eyes are glued to the lines; her face is buried in the book.

In the dilapidated building of an elementary school, the class is on. The teacher explains something and then asks the children, "Did it enter?". There is an instant response from the backmost bench: "Only the tail has not entered yet!". The earnest voice belongs to a boy who has been all along intently watching the struggle of a rat to wriggle out of the class room through a hole in the wall. It has managed to squeeze in its body, but its tail is still not gone in. Perhaps the hole is blocked.

These are everyday examples of concentration. Attention, concentration, meditation-these are different degrees of the same process. It is fixing the mind on a single object or idea to the exclusion of everything else.

In his book, "Concentration and Meditation", holy Master Sivananda presents a most beautiful scene to illustrate what is meant by concentration. In this, Dronacharya tests the power of concentration of his students, the Pandavas. A basin of water is placed on the ground. Above, a clay bird is kept rotating. The archer hat to hit the bird by looking at its reflection in the water.

Drona: "O Yudhishthira, what do you see?"

Yudhishthira: "O Acharya (teacher), I see the bird to be aimed at, the tree on which it is sitting and yourself also."

Drona: "What do you see, Bhima?"

Bhima: "I see the bird, the tree, yourself, Nakula, Sahadeva, the tables and chairs, etc."

Drona: "What do you see, Nakula?"

Nakula: "I see the bird, the tree, yourself, Arjuna, Bhima, the garden, the streamlet, etc."

Drona: "What do you see, Sahadeva?"

Sahadeva: "I see the bird to be aimed at, yourself, Arjuna, Bhima, Yudhishthira, the horses, carriages, all the onlookers, several cows, etc."

Drona: "Now then, Arjuna, what do you see?"

Arjuna: "O Revered Guru! I see nothing but the bird to be aimed at."

That is concentration. Arjuna's is the power of concentration. Concentration, when developed, becomes meditation.

Yoga is an exact science. Asanas and Pranayama (Yoga postures and breathing exercises) perfect the body. Service and charity expand the heart. Prayer, Japa (repetition of the Lord’s Name), Kirtan (singing devotional songs) and other devotional practices purify the mind and make it more subtle. The aspirant is now fully equipped for the last lap of the journey. It is the toughest part of the pilgrimage to God. It is full of darkness and the aspirant has to pierce this darkness with his purified mind. The purified mind is the most dependable weapon in the armoury of the spiritual aspirant.

The purified mind must be made to concentrate. Concentration is mental focussing. The mind can be focussed on a concrete object or an abstract idea. For a novice, concentration becomes easy if the object of concentration is concrete. Also, the beginner should choose a pleasing object on which to concentrate. Only thus can he prevent the mind from wandering away from the object of concentration. To start with, concentration can be practised on the flame of a candle, the tick-tick sound of a clock, the star in the sky, the picture of OM or the picture of one's lshta Devata (personal God). This should be followed by concentration on a suitable spiritual centre within the body. The Sadhak may concentrate with closed eyes on the space between is the eyebrows or on the tip of the nose. There is nothing which cannot be achieved by concentration.

Concentration should be followed by meditation. Meditation is nothing but protracted or sustained concentration. A scientist has to concentrate on a problem, on a given subject, on a riddle, to bring out the answer, to solve it. He has to think, think and think. Then only the answer flashes forth. Likewise, meditation is intense concentration, concerted concentration on the problem of life, on the problem of the inexplicable triad of God, man and the universe. While concentration becomes essential even to solve small problems in science, what to speak of the problem of life which has baffled humanity since time immemorial? The Sadhak (aspirant) who wants God must meditate, meditate and meditate.

Meditation can be practised on any image of the Lord. This is concrete meditation. After some practice, the aspirant will be able to visualise the form of the image even with closed eyes. Meditation can also be practised on abstract ideas and on various Vedantic formulae such as "I am Eternity", "I am Infinity" and so on.

Reading of profound scriptural texts like the Upanishads and the Brahma Sutras (revealed texts of the Hindus) requires intense concentration. Such reading itself is a mild form of meditation. It should be followed by contemplation on what was read. Repeated meditation on a single idea will bring out a wealth of knowledge on that idea.

While meditating on a particular object or idea, various extraneous thoughts will try to enter the mind of the aspirant and interfere with his meditation. The aspirant should ignore these extraneous thoughts, be indifferent to them and repeatedly try to concentrate on the object of his meditation. Gradually, the frequency of interruption will be reduced and a time will come when meditation will give uninterrupted peace and bliss.

Meditation is digging deep into the mine of truth and wisdom. Swamiji asks the Sadhak to meditate and bring put his own Gita and Upanishads. Says the Master: "There is no knowledge without meditation. An aspirant churns his own soul. Truth becomes manifest".

Meditation confers peace and strength. Sivananda affirms that half an hour's meditation is sufficient to enable the aspirant to smilingly pass through a whole week's life in this world of problems and misery.

Meditation must be regular. Whenever the Sattvic (a state of calmness and purity) mood manifests and divine thought-currents begin to flow, the aspirant must sit down for meditation. Brahmamuhurtha (period between 4 am and 6 am), says the Master, is the ideal time for meditation. Why? He gives the answer:

    "There is Sattva in the atmosphere

    In Brahmamuhurtha.

    The atmosphere is calm

    And the world is asleep.

    The Raga-Dvesha (like-dislike) currents

    Have not yet started flowing in your mind.

    You are just returning from deep sleep

    When you enjoyed bliss without objects;

    You can then easily convince the mind

    That real happiness is within.

    Only Yogis, Jnanis (wise man) and sages are awake at this time.

    You will be greatly benefited by their thought currents.

    Never miss the Brahmamuhurtha even for a day."

It is not possible to meditate the whole day. Without variety, the mind, especially of a beginner, will get tired . It is necessary to guard against this possibility. It is important that the aspirant should be protected from the monotony of one-sided spiritual practice leading to reaction and a return to worldly activity with a vengeance. The beauty of divine life lies in the fact that the seriousness of meditation is tempered with the joy of Kirtan, the happiness and strength of service, the peace of Japa and the understanding of Svadhyaya (reading of scriptures).

In the books of Yoga, the great Rishis (sages) distinguish between Bahiranga Sadhana and Antaranga Sadhana. Bahiranga Sadhana is outer Yoga or spiritual practices designed to perfect the outer instruments of body and Prana (vital- energy). These are the ethical practices and the Yogasana and Pranayama exercises. Once the body is perfected and the Nadis or astral tubes are purified through Pranayama practices, the spiritual seeker attains fitness to start the inner Yoga or Antaranga Sadhana. This includes Pratyahara, Dharana and Dhyana-sense abstraction, concentration and meditation. The senses and the mind must be withdrawn from the sense objects and the mind must be focussed on the God within. This is inner Yoga. The outer Yoga practices are to prepare the aspirant to gain fitness to practise this inner Yoga.

Where the necessary preparation is inadequate or wanting, meditation cannot succeed. Simply sitting cross-legged and closing the eyes, thinking the same worldly thoughts and building castles in the air, or falling into a semi- sleep is not meditation. A person who wants to meditate must be free from disease and desire, from cares and worries. He must be free from love and hatred, and from like and dislike. He must be soaked in Vairagya (dispassion). He must be able to sit firmly for hours together in the same posture. His breathing must be slow and even. His stomach must be free from constipation, free from gas and very light. when these conditions are not satisfied, meditation will remain just a pipe dream.

While meditation in itself constitutes. a very powerful attack on ignorance, Swami Sivananda suggests that the spiritual aspirant should practise Vichar also. Vichar is enquiry into the real nature of things. Vichara results in Viveka or discrimination between the real and the unreal. It helps the aspirant to sift the true from the false. Swamiji asserts that without cogitation, Truth cannot be known or realised. Vichara sharpens the intellect and leads to the discernment of the Truth that lies behind the phenomenal universe.

How should the aspirant reflect? The Master shows the way: "Who am I? What is Brahman (God)? What is this Samsara (process of worldly life)? What is the goal of life? How to attain the goal? How to attain freedom from births and deaths? What is the Svarupa of Moksha (Essential nature of liberation)? Whence? Where? Whither? Thus should the aspirant of liberation ever enquire, seeking to achieve the purpose of life". The justification for this method of Vichara or enquiry is contained in the saying, "As you think, so you become". By constant reflection on the Reality behind the appearances, the seeker attains oneness with the Reality and becomes that Reality itself.

Enquiry opens the aspirant's eyes to new vistas of knowledge. It leads him steadily to Truth. For instance, if the aspirant starts the "Who am I?" enquiry, he will soon find that he cannot equate himself with any one of his sense organs like the nose, the eyes or the ears, because even without one or more of these, he can live and life can pulsate in his veins. So, he is not the body. Nor is he the mind, because even during the unconscious and the deep sleep states, when the mind ceases to function, he exists and his heart throbs. Then, what is this 'I' in everybody? Swami Sivananda declares that the real 'I' is none, else than Brahman or the Atman who is the motive force behind all existence. It is He who thinks through the mind, sees through the eyes, eats through the mouth, hears through the ears and so on He is the Witnessing Consciousness who dwells in all beings. When a person gets up from deep sleep and says, "I enjoyed a sound dreamless sleep", it is this Witnessing Consciousness which remembers the fact that the body and the mind rested in sound sleep. It cannot be otherwise. The mind which was virtually dead during the deep sleep state could . not itself have consciously enjoyed a sound slumber and remembered it. The enjoyer is the Atman. Swamiji repeatedly advises the spiritual seeker to identify himself with this Atman which is his real Self and not with his perishable body. Constant identification with the Atman or the Witnessing Consciousness in oneself is a shortcut to spiritual success. The aspirant who adopts this technique will soon rise above body consciousness.

The secret of spirituality lies in realising one's essential nature. It is not becoming something outside of oneself. It is not as if man and God are separate and that man should go to a God who is external to him and merge in that God. No. God is already there, everywhere, Within us and outside of us. The body and the mind in which man is encased are mere illusions of an ignorant mind. God only is. All else is not. All else is only appearance. This appearance is made possible by the functioning of the mind. Meditation and enquiry enable the aspirant to feel, to realise that he is, after all, Brahman and not a bundle of body and mind. When divine wisdom dawns, the Sadhak realises his innermost Being. And being is Brahman.

Man himself is God and the entirety of Sadhana (spiritual practices) is meant to enable man to realise his God-nature, to realise that the God he has been searching for is his own Self. Initially, Yoga Sadhana purifies the mind. Later on, the seeker uses this purified mind, to concentrate and meditate on the God within; and at the deepest point of meditation, the purified mind melts in the God within and is itself lost there, destroyed there. And only God remains. Being remains. God-consciousness remains. A telling analogy given in the Yoga texts is the dry twig used in kindling a fire, where the twig itself is ultimately consumed in the fire. The purified mind is like this twig. It helps to kindle the fire of God-consciousness within, and in the process, is itself destroyed in that fire. In Samadhi (superconscious state), the mind melts in Brahman as camphor melts in fire. The separate identity of the individual soul vanishes. Only Sat-Chit-Ananda (Existence- Consciousness-Bliss Absolute) prevails.