Fear of chaos is fear of loss of control that projects itself onto flagged targets to be sacrificed instead of awakening responsibility for fear, in love of truth. Fear is for the most part a self-conflicted state - assigned to its symptoms as externally caused. Without such an 'enemy' would we have a 'self' in the kind and nature that we pesume?
Fear does usurp reason in the heart - which is a heart and mind as one - when fear is hidden, unowned and projected away.
Self-illusion defended against truth is fearful by definition. If the voice for fear is given worthship as power of protection, then truth is demonised and attacked wherever it 'threatens' to expose the lack of substance of deceits that become sin by their persistence. Control being willingly sought by the ignoring and overriding of relationship and communication. That IS the nature of a mental or psychic dissociation from self, other and life under mutually reinforcing illusion. Fear is hateful and hate directed away from self mitigates the 'hateful self' This can also operate on the body - such as to interpret disease as an evil to be burned out, destroyed. Germ theory is only a change in terms to substitute pathogens for curses or evils. Addressing the Terrain or living context is addressing the situation that manifests the symptoms of what may be the body's intent to heal or detoxify. Stephanie Senneff has interesting interpretations of the body as finding workarounds that meet a core need by sacrificing lesser needs in scenarios we define as 'Life Gone Wrong' and the call to war of forceful interventions. But what is wrong may be a systemic deficiency, toxicity or imbalance.
The Greek pharmakoi, singular pharmakos, refers to victims who were ritually beaten, driven out of cities, and killed, for example, by being forced over the edge of a precipice. The word pharmakos, designating a person who is selected as a ritual victim, is related to pharmakon, which means both "remedy" and "poison," depending on the context. In the story of the horrible miracle of Apollonius, the beggar is a pharmakos, a kind of ritual victim. Apollonius points to him as the demon causing the plague (he is the source of pollution or poison), but his lynching restores the well being of Ephesus (he becomes the remedy for the crisis). — Trans.”
~ René Girard, I See Satan Fall Like Lightning
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