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In the Theravada tradition is a practice 'reflection on the fearfulness of the states of woe'. It is practiced by doing what you are doing and it's result is that the perception of fear is established.

It is a rational fear in that it is right and a natural fear of what is to be feared rightfully. It's purpose is to motivate a yogi tho, not scaring him into despair; to establish fear of wrongdoing and laziness.

You can learn more about the various destinations of the various paths, that is to make sure you aren't having irrationally crippling fear over what is not actually as you imagined it thus not correctly evaluating the circumstances.

You can also balance out the perception of fearfulness by contemplating heavenly realms, good destinations and virtue in the deities and internal virtue as in your own good deeds and qualities.

Reflecting on the merits of having received the inheritance of the Dhamma and the associated virtues is also going to mend what is crooked.

There are things unfit for pursuit and if one realizes that it is unreliable, is going to cause stress, is not to be done and is unbeneficial; one should avoid it like a dangerous road.

If one knows a road is pleasant to look at but is known as dangerous, unprofitable, a road to loss, a dead-end where one will be met with trouble, that fear that there is on that account is not the issue. It becomes an issue if being cruel one is not being compassionate to oneself, intending to travel that route and creating much regret, troubles and worry for oneself.

It is like knowing you have an allergy to your favorite food and it is a cause of all your illness.

Or a smoker dreading cancer...

One should sympathize and take care of oneself, quit smoking, not eat disagreeable food and seek a safe passage.

One should avoid resolving on stress.

One should resolve on doing good; in the morning, in the daytime and in the night; one should bathe in that goodness.

Thus is one purified. Thus all stress vanishes with the cause for fear.

In the Theravada tradition is a practice 'reflection on the fearfulness of the states of woe'. It is practiced by doing what you are doing and it's result is that the perception of fear is established.

It is a rational fear in that it is right and a natural fear of what is to be feared rightfully. It's purpose is to motivate a yogi tho, not scaring him into despair; to establish fear of wrongdoing and laziness.

You can learn more about the various destinations of the various paths, that is to make sure you aren't having irrationally crippling fear over what is not actually as you imagined it thus not correctly evaluating the circumstances.

You can also balance out the perception of fearfulness by contemplating heavenly realms, good destinations and virtue in the deities and internal virtue as in your own good deeds and qualities.

Reflecting on the merits of having received the inheritance of the Dhamma and the associated virtues is also going to mend what is crooked.

There are things unfit for pursuit and if one realizes that it is unreliable, is going to cause stress, is not to be done and is unbeneficial; one should avoid it like a dangerous road.

If one knows a road is pleasant to look at but is known as dangerous, unprofitable, a road to loss, a dead-end where one will be met with trouble, that fear that there is on that account is not the issue. It becomes an issue if being cruel one is not being compassionate to oneself, intending to travel that route and creating much regret, troubles and worry for oneself.

It is like knowing you have an allergy to your favorite food and it is a cause of all your illness.

Or a smoker dreading cancer...

One should sympathize and take care of oneself, quit smoking, not eat disagreeable food and seek a safe passage.

One should avoid resolving on stress.

One should resolve on doing good; in the morning, in the daytime and in the night; one should bathe in that goodness.

Thus is one purified. Thus all stress vanishes with the cause for fear.

Also don't beat yourself up over it; if you really think about it your mind is not even your own; nor is this body born of mother and father; how then are actions, how then is blame?!

In the Theravada tradition is a practice 'reflection on the fearfulness of the states of woe'. It is practiced by doing what you are doing and it's result is that the perception of fear is established.

It is a rational fear in that it is right and a natural fear of what is to be feared rightfully. It's purpose is to motivate a yogi tho, not scaring him into despair; to establish fear of wrongdoing and laziness.

You can learn more about the various destinations of the various paths, that is to make sure you aren't having irrationally crippling fear over what is not actually as you imagined it thus not correctly evaluating the circumstances.

You can also balance out the perception of fearfulness by contemplating heavenly realms, good destinations and virtue in the deities and internal virtue as in your own good deeds and qualities.

Reflecting on the merits of having received the inheritance of the Dhamma and the associated virtues is also going to mend what is crooked.

There are things unfit for pursuit and if one realizes that it is unreliable, is going to cause stress, is not to be done and is unbeneficial; one should avoid it like a dangerous road.

If one knows a road is pleasant to look at but is known as dangerous, unprofitable, a road to loss, a dead-end where one will be met with trouble, that fear that there is on that account is not the issue. It becomes an issue if being cruel one is not being compassionate to oneself, intending to travel that route and creating much regret, troubles and worry for oneself.

It is like knowing you have an allergy to your favorite food and it is a cause of all your illness.

Or a smoker dreading cancer...

One should sympathize and take care of oneself, quit smoking, not eat disagreeable food and seek a safe passage.

One should avoid resolving on stress, resolving on doing good in the morning, daytime and in the night.

Thus all stress will vanish and so the cause for fear.

In the Theravada tradition is a practice 'reflection on the fearfulness of the states of woe'. It is practiced by doing what you are doing and it's result is that the perception of fear is established.

It is a rational fear in that it is right and a natural fear of what is to be feared rightfully. It's purpose is to motivate a yogi tho, not scaring him into despair; to establish fear of wrongdoing and laziness.

You can learn more about the various destinations of the various paths, that is to make sure you aren't having irrationally crippling fear over what is not actually as you imagined it thus not correctly evaluating the circumstances.

You can also balance out the perception of fearfulness by contemplating heavenly realms, good destinations and virtue in the deities and internal virtue as in your own good deeds and qualities.

Reflecting on the merits of having received the inheritance of the Dhamma and the associated virtues is also going to mend what is crooked.

There are things unfit for pursuit and if one realizes that it is unreliable, is going to cause stress, is not to be done and is unbeneficial; one should avoid it like a dangerous road.

If one knows a road is pleasant to look at but is known as dangerous, unprofitable, a road to loss, a dead-end where one will be met with trouble, that fear that there is on that account is not the issue. It becomes an issue if being cruel one is not being compassionate to oneself, intending to travel that route and creating much regret, troubles and worry for oneself.

It is like knowing you have an allergy to your favorite food and it is a cause of all your illness.

Or a smoker dreading cancer...

One should sympathize and take care of oneself, quit smoking, not eat disagreeable food and seek a safe passage.

One should avoid resolving on stress.

One should resolve on doing good; in the morning, in the daytime and in the night; one should bathe in that goodness.

Thus is one purified. Thus all stress vanishes with the cause for fear.

In the Theravada tradition is a practice 'reflection on the fearfulness of the states of woe'. It is practiced by doing what you are doing and it's result is that the perception of fear is established.

It is a rational fear in that it is right and a natural fear of what is to be feared rightfully. It's purpose is to motivate a yogi tho, not scaring him into despair; to establish fear of wrongdoing and laziness.

You can learn more about the various destinations of the various paths, that is to make sure you aren't having irrationally crippling fear over what is not actually as you imagined it thus not correctly evaluating the circumstances.

You can also balance out the perception of fearfulness by contemplating heavenly realms, good destinations and virtue in the deities and internal virtue as in your own good deeds and qualities.

Reflecting on the merits of having received the inheritance of the Dhamma and the associated virtues is also going to mend what is crooked.

There are things unfit for pursuit and if one realizes that it is unreliable, is going to cause stress, is not to be done and is unbeneficial; one should avoid it like a dangerous road.

If one knows a road is pleasant to look at but is known as dangerous, unprofitable, a road to loss, a dead-end where one will be met with trouble, that fear that there is on that account is not the issue. It becomes an issue if being cruel one is not being compassionate to oneself, intending to travel that route and creating much regret, troubles and worry for oneself.

It is like knowing you have an allergy to your favorite food and it is a cause of all your illness.

In the Theravada tradition is a practice 'reflection on the fearfulness of the states of woe'. It is practiced by doing what you are doing and it's result is that the perception of fear is established.

It is a rational fear in that it is right and a natural fear of what is to be feared rightfully. It's purpose is to motivate a yogi tho, not scaring him into despair; to establish fear of wrongdoing and laziness.

You can learn more about the various destinations of the various paths, that is to make sure you aren't having irrationally crippling fear over what is not actually as you imagined it thus not correctly evaluating the circumstances.

You can also balance out the perception of fearfulness by contemplating heavenly realms, good destinations and virtue in the deities and internal virtue as in your own good deeds and qualities.

Reflecting on the merits of having received the inheritance of the Dhamma and the associated virtues is also going to mend what is crooked.

There are things unfit for pursuit and if one realizes that it is unreliable, is going to cause stress, is not to be done and is unbeneficial; one should avoid it like a dangerous road.

If one knows a road is pleasant to look at but is known as dangerous, unprofitable, a road to loss, a dead-end where one will be met with trouble, that fear that there is on that account is not the issue. It becomes an issue if being cruel one is not being compassionate to oneself, intending to travel that route and creating much regret, troubles and worry for oneself.

It is like knowing you have an allergy to your favorite food and it is a cause of all your illness.

Or a smoker dreading cancer...

One should sympathize and take care of oneself, quit smoking, not eat disagreeable food and seek a safe passage.

One should avoid resolving on stress, resolving on doing good in the morning, daytime and in the night.

Thus all stress will vanish and so the cause for fear.