What are we really seeking for?

315Seeking, seeking, seeking… We spend almost all our lives in seeking mode. Nothing is good enough. Nothing is fulfilling enough. We always want more, want something else. Something is missing. But what is really missing? What is this seeking all about?

The whole concept of liberation or enlightenment is so overrated and mystified. There is an assumption under these words that liberation is something mystical, something special that just a very few can achieve or attain, and the majority of humanity can at best fantasize about it. But is this really the case? Is liberation something very special and new that we have never experienced before? Something completely unknown?

No, it is not.

Liberation is not new to us. We all have experienced it before. This is how we came to this world. But since liberation is so familiar and so simple, it is lost from our sight.

Before learning language and concepts, all babies experience this freedom. Without thinking and thus being lost in the content of thoughts, there are only pure sensations. There is only seeing, hearing, touching/feeling, tasting and smelling. There is nothing else – just pure being.

But as the toddler starts to acquire language, thinking develops and identification with the I-thought and body is set rampant. A supposed entity emerges, being the centre of all happenings. The pure being is gradually replaced by the movie of life which revolves around the main character of the dream – ‘me’.

From then on, the attention is almost always on thoughts, on stories. The connection with felt sensations is getting looser and looser, and we gradually end up engaging in stories while the realness of life just flows by, unnoticed.

We hardly feel the taste of melting chocolate in the mouth, the touch of the light breeze on the skin, the warmth of the sun, the pleasant tingling sensations in the feet, the aliveness of the body, the gentle stroke of the clothing. All of these are missed and lost, just because the constant compulsion and addiction of the notion of ‘me’ and my story.

But deep down we feel that something is missing, something is lost, and we crave it back. We have forgotten a long ago what it feels like just to be, just to feel… So we start to seek outside to fulfil this unfulfilled longing.

But if you stop for a moment… just look around… what a beauty…

In every moment there is a sensation arising that can be noticed and felt. Fingertips are touching the keyboard… sensation of the beating heart… whispering of the wind… breathing… sunshine filtering through the blinds… pressure under the feet… felt contraction and the release of contraction in the body… taste of tea… what a joy! Just to be…

This is what we are longing for.
This is home…
This is peace…
This is love
This is the end of ‘me’.
Ah!

Feel…

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Resisting resistance

No matter what we do, no matter what are our life circumstances, how content or happy we are, there is an almost constant underlying resistance to what is here and now, in this moment.

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I often get questions about what to do with this basic resistance, how to accept things as they are, or if we cannot accept what is here and now, then how can we accept the resistance itself.

Let’s say, I am on my way to a meeting, but I am late. Thoughts arise “I shouldn’t be late, I don’t want to be late” – so there is an arguing (meaning resistance) against what IS. (Let’s call this arguing as resistance #1.) When these arising thoughts are believed, associated emotions arise, like contraction in the body.

If the contraction in the body is labelled as ‘unpleasant’, accompanying thoughts can appear “I don’t want to feel this way” – thus another layer of resistance has just emerged (resistance #2).

Now, I want to get rid of the felt bodily sensation that is labelled as ‘unpleasant’ by all means (which is the result of resistance #1). What is missed here is that trying to manipulate the felt sensation creates a new overlay of resistance (resistance #2).

When this is seen, a thought might come up “I should accept the whole situation then” – but with a hidden, underlying expectation that by accepting the situation the discomfort of the whole resistance would go away.

However, when there is an effort to accept something, it means that what is resisted is labelled as a ‘bad thing’. Otherwise, there would be no need for accepting it. As a result, the situation has become ‘bad’, but not because it has an inherent quality of badness, but rather because the label ‘bad’ is not seen only as a mental label attached to the current experience, but rather it is believed that the mental label ‘this is bad’ has a one-to-one correspondence with ‘reality’.

So the labelling ‘this is bad’ comes first, and when it is mistaken with ‘reality’, we try to cover it up (layer over) by enforcing acceptance – which is a disguised form of resistance – on top of resistance 1. How could acceptance then be possible?

By forcing acceptance, what was intended to get rid of is reinforced because the label was BELIEVED to be ‘real’. By forcing acceptance, the resistance becomes even stronger.

But if the belief “I shouldn’t feel this way” is questioned, meaning that it is seen that the ‘thing’ itself – in this case the felt sensation in the body – is totally neutral, it does not have any innate attributes and only thought labels suggest otherwise; then the seeming ‘badness’ of the felt sensation goes away, because it is not mistaken to be ‘real’ any more.

When the label is seen through, NOTHING has to be done, not even accepting, because it has ALREADY been ACCEPTED.

Acceptance cannot be achieved.
Acceptance is not an action.
Acceptance is non-resistance.
Resisting something is an action.

Acceptance is to STOP resisting, thus to stop acting.
But even stopping resistance is not an action.
Rather it is the result of seeing thought labels only as arising thoughts and not mistaking them with ‘reality’— and then acceptance emerges naturally, by itself, without any effort.

Expectations about liberation (part 2)

276.1(It is recommended to read the first part about expectations before continuing)

#4 Believing that liberation is feeling oneness all the time

Is it possible? If there was only oneness, then how could you cross the road without being hit by a car? If there was only oneness, then there would not be any seeming separation between the car and the body, there would not even be any car, body or road, there would be only seamless experiencing. Or, with hunger, how would you know which mouth to put the food in if there was only oneness?

Oneness is a ‘spiritual experience’, a state, which has nothing to do with liberation. A state can never last. Everything is in a constant change. The experience of oneness might linger from a few seconds to several days or weeks, but eventually it will go away. In constant oneness the organism could not survive.

276.7#5 Believing that liberation is a constant bliss

So, you do not want be a human anymore! It will not happen. Being lost in thoughts and having emotional responses do not stop with liberation. A ‘liberated human’ is still a human. Emotions are part of life. Even animals – that can be labelled ‘liberated’ – also have emotional responses for certain stimuli. It is not about having only a few selected ‘pleasant’ emotions, but is about encompassing all emotions that arise in the moment. It is not about becoming a superhuman or stopping being a human, quite the contrary, embracing ALL aspects of humanness.

#6 Expecting that ‘my’ life would change

Life or outer circumstances do not change with seeing through the illusion of the self. Only ‘your’ perception changes. Life is always as it IS. Expecting life to change is about the future. The future does not exist. While chasing fantasies, the wonder of this moment is missed. Freedom cannot be found in the future. It is right here, right now.

#7 Fearing of becoming nothing

‘I’ cannot change into nothing. ‘I’ am already nothing. The body is there*, but ‘I’ am not.  The ‘I’ is just an illusion. Only the belief that there is a ‘me’ can evaporate.

#8 Fearing of becoming a ‘vegetable’ and not doing anything

While the belief in the separate self is intact, the possibilities are restricted by the desires and fears of the centre character, ‘me’. When the illusion is seen through and conditionings start to fall away, endless possibilities open up without being limited by fears and desires. Everything is allowed to be as it is.

#9 Believing that I can become liberated

This is not about self-improvement; it is not about having or developing a better version of ‘me’ and believing “I am liberated”. There is no liberated person, because there is no ‘me’ sealed behind the skin seeking liberation. There is only ‘realisation’ or ‘liberation’. But it does not happen to anybody. There has never been a ‘me’ than could be liberated. Liberation can happen, but without an owner, ‘me’. But this is the last thing the ‘egoic mind’ would love to hear.

* (The body is ‘real’ in conventional reality, but not in direct experience)

What is ‘my’ identity made of?

What is your identity? Do you have identity or are you the identity?

Are you a human, a man, a mother, a hard worker, a good or respectful member of society? Are you the daughter or son of your father and mother?

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Have you ever really seen your mother or father? Have you ever got real interaction with them or have you just been interacting with ‘your’ story about them?

What are your parents? Do they really exist independently from ‘your’ interpretation? Or are they just thought stories appearing in the moment? Are the stories about ‘your parents’ part of ‘your’ identity?

What would you be without the stories of ‘your father’ and ‘your mother’?
Would you BE?

‘My father’ is just a story, a mental construct with associated attributes.
My mother is who I believed her to be.
My parents don’t exist without ‘my’ interpretation.
The bodies that are called my parents are real*, but all their attributes and characteristics are projected by ‘me’.

Every time I meet with my father (or just think of him), the whole story about ‘my father’ is projected onto him, and all my reactions and behaviours towards him are the result of reacting to this image of ‘my father’, and not to that body that is called ‘my father’.

And it is not only about my father. I react to everybody – who resembles ‘my father’ even just the slightest (my boss, my neighbour or the high school teacher) – as if they were ‘my father’. When this projection happens and the story is believed, and therefore resulting reactions arise – the sense of ‘me’ emerges.

‘I’ live through these stories. ‘I’ live through projections.

‘My father’ is part of ‘my’ identity.
My identity is nothing more than a collection of stories appearing as content of thoughts in the present moment.
Without these stories, ‘I’ don’t exist. ‘I’ live only in stories.
My parents are ‘my’ faces looking back from the mirror.
I am the story about my parents.
I am ‘my parents’.

Two individuals can never really meet. I cannot see you, I cannot hear you, because I can only see and react to ‘my’ story about you. The whole world is ‘my’ projection. Nothing exists without ‘me’.

There is no ‘you’; I can see only ‘myself’ in ‘you’.
‘You’ are just an image in the mirror reflecting back ‘myself’.
‘I’ am both the projector and the projected image.
‘You’ are ‘me’.

* (the body appears real in conventional reality, but not in direct experience)

If there is only oneness, why can’t I feel your pain?

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Question: “I AM is all that is, all One. Then, why would a truth realised person feel the physical pain only when it is pertaining to his/her body and not when someone else is hurt in front of that person? If there is no one inside the body then who is that that feels the physical pain when the body is hurt or diseased?” 

In these questions there are several assumptions that need further investigation.

At first, a truth realized person does not exist, because there is nobody to become truth realised. There is only ‘realisation’ or ‘liberation’. But it does not happen to anybody. There has never been an ‘I’ than could be liberated, not even a body.

142.4The questions about pain are based on the assumption that there are an objectively existing body and others (other bodies). However, in direct experience (experiencing with the five senses, experiencing prior to thought) it can be clearly seen that there is no body either. There are only certain sensations (like seeing, hearing, feeling/touching, smelling, tasting) – and based on these experiences a mentally constructed image of the body ’emerges’. But this image is nothing more than an idea. The body-image cannot be experienced directly, although, thoughts persistently suggest otherwise.

In the immediate direct experience, pain does not originate from the body, because there is no body; there are only sensations that are labelled as ‘body’. The body is a mentally ‘constructed’ image that arises simultaneously with a sensation tagged as ‘pain’.

Similarly, there is an assumption that there are others (other bodies). While you read these words, there is a mentally constructed ‘Vivien’ with the assumption that these words were typed by her. But in direct experience there are only words, letters on the screen. ‘Vivien’ or the other person is just an assumption, an idea. But even this is not totally the case. In ‘reality’, there are not even screens or words. There is only seamless colour-ing. There is only seeing. In order to ‘recognise’ a word or a screen, a mental concept of a word or a screen has to emerge as a current appearing thought or a mental image. But mental concepts are just interpretations layered over the current experiencing.

One could say that it is relatively easy to see this with the words on the screen but what if you are standing face-to-face with another person? In direct experience, what is the other person? How is it experienced?

The so called other can be seen, touched, heard, smelled or even tasted. But actually, there is only seeing, touching, hearing, smelling and tasting. From these experiences a mental concept of ‘other’ emerges, believing that this is a human being, a woman, alive, X years old who is talking to me about her pain right now. All of these are projections. The direct experiencing of seeing, touching or hearing does not imply all of these. There is not even a link between the sound and the sight, yet alone ‘her pain’, only thoughts connect them claiming that ‘she is talking’. So, in the immediate direct experience, where is the other? Is there an other?

It is not about seeing or believing that ‘your body’ and ‘my body’ are one and the same or feeling ‘your pain’, but about seeing that there is neither ‘your’ or ‘my’ body in the actual immediate experience. Both of them are just mental constructs projected onto the sensations.

There is no independent ‘reality’.
There is no division, only thoughts divide.
Whatever ‘I’ see in ‘you’ is ‘me’.
‘I’ fill the mental construct of ‘you’ with attributes.
‘I’ am ‘you’.

And yet, in our everyday life (in conventional reality) we behave as if these mental constructs were ‘real’. There is nothing wrong with the body-image or any mental constructs – they are beautiful and most of the time quite useful. However, seeming ‘problems’ can occur when they are mistaken as ‘reality’ and not seen for what they are – simple thoughts like birds flying by.

What is resisted is strengthened

One of the natural tendencies of the human ‘mind’ is to label and interpret whatever arises in this moment. This mental narrative is not problematic by itself, and it is not necessary (or even possible) to get rid of it. Wanting the ‘mind’ to stop labelling or thinking is completely futile. It won’t happen, at least not for long.

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There are millions of labels that can be attached to anything that appears in this moment, but in general, these tags are either about approaching or avoiding what has just arisen. It is either put into the category of desired (positive) or undesired (negative). Things are rarely interpreted as neutral, and even when it happens the ‘unimportant’ tag comes with it, so it is ignored and forgotten quickly.

Let’s say, I have an important appointment at 9am, but I have been stuck on the motorway for an hour now because the car has broken down, so it is certain that I cannot be there on time. This situation is definitely labelled as bad and undesirable. As time goes on, the body gets more and more tense and ‘I feel terrible’ due to a mental story that has emerged around the situation. The contraction in the body is uncomfortable, so I want to get rid of it. I try to relax and push my thoughts away, but in vain.

When something ‘unpleasant’ happens, there is a habitual tendency to avoid it. However, the avoidance itself strengthens what was intended to be eliminated. The more ‘I’ want to get rid of something, the better ‘I’ get attached to it.

The ‘reason’ behind this phenomenon is that when I want to get rid of something it means that its ‘reality’ is already approved. I would not want to eliminate something if I had not believed that thing is real and true. And when something is believed to be true, how could it be obliterated?

Thus, the body cannot relax while the labels about the situation is believed and taken seriously. It does not mean that ‘you’ have to love the situation and happily cover it up with a positive affirmation: “How good it is, I have just lost a thousand dollars because I could not get to the meeting. I am so happy”. Overriding resistance with ‘positive thinking’ won’t help either.

The liberation is hidden in the core belief (label) — ‘this is bad’. The current circumstances are completely neutral, only the conditioned thought-tags suggest otherwise. ‘I’ project meaning onto the situation.

The car has broken down. I am stuck on the motorway. I won’t be able to get to the meeting. So, I’ve just lost a thousand dollars. – These are ‘facts’. No matter what I do, no matter how hard I want to redo it or undo it, IT IS AS IT IS.

And even the labelling nature of the ‘mind’ is part of the flow. When the story is seen and not believed, the movie of ‘my’ life is watched without identifying with the main character, ‘I’.

Arguing with what IS, is totally futile.
Arguing with what IS, is a conditioned habit.

What is resisted is strengthened.
Resistance is a guaranty for suffering.

Is physical pain a source of suffering?

275We are taught from early childhood that physical pain is a source of suffering. The two words – pain and suffering –, sometimes even used interchangeably, as if they were pointing to the same thing.

However, physical pain in the body is nothing more than an arising sensation that is labelled as ‘painful’. When this label is put onto the raw sensation accompanied with a story about how bad this experience is – that is the cause of suffering, not the physical sensation itself.

The word ‘pain’ is not just a simple ordinary word, because it goes hand in hand with a bunch of other labels: ‘having pain is bad’, ‘I don’t want it’, ‘I want it to go away’, ‘I don’t want to be sick’, and so on. So even if just this single word ‘pain’ is put onto the raw physical experience, all the other conditioned labels are also automatically applied. When this happens unconsciously, and not seen for what it is – only a stream of thoughts – the suffering is guaranteed.

The bodily sensation does not have any innate attributes at all. It is just IS as it is. It is not bad or painful, only thought-labels suggest otherwise.

However, in order to see the difference between pain and suffering, it is not sufficient to believe these lines. You have to see it for ‘yourself’; not thinking about it, but LOOKING at it.

Next time when there is a physical pain, there is an opportunity for paying attention to the bodily sensation itself. When all the thought-labels are ignored, what is the raw experience like? Does it have a shape or form? Does it say that ‘I am the pain’?

What kinds of thought-tags arise interpreting the experience? ‘Oh, it hurts’, ‘this is pain’, ‘I don’t want it’… Are there any accompanying mental images about the body or certain body parts? Maybe a picture from the ‘past’ or an image projected onto the ‘future’?

What is left, when all the stories, thought-labels and mental images are just observed but not believed or resisted? When they are seen for what they are – simply thoughts and images passing by, like clouds on the sky… what is left then?

The story about the pain can be very tricky. Apart from some extreme cases, the physical pain is not constant at all. Only thoughts create the illusion of its continuity.

Let’s say, that there is a headache. The first sign of it emerged about an hour ago, and it has been in the focus of attention about ten times for five seconds (at each time), since the first experience of the headache arose. Some (or all) of these experiences have been stored in memory, and every time when the focus of attention goes to the sensation of pain again, the ‘brain’ links the current experience with all previously stored memories and creates the illusion of its continuity, by stating that ‘I am having this terrible headache for more than an hour now’. When this interpretation is believed, the continuity of time has arisen, and as a result, the illusion of a continuously present pain has also emerged.

Maybe it sounds complicated, but it can be observed in direct experience. The following exercise could be helpful to look at this phenomenon, if there is a curiosity to do so.

For the next ten minutes, label all experiences as they arise. When the focus of attention is on seeing, say ‘seeing’, when something is heard, ‘hearing’, when a food is tasted, ‘tasting’, when a bodily sensation arise, ‘sensing’. If thoughts come up interpreting the experience, ‘thinking’, when mental images appear, ‘imagining’, when pain arising, just simply say ‘pain’ or ‘hurting’.

The exact wording does not matter. The purpose of the exercise is to see that pain or any other phenomena ‘exist’ only when it is in the focus of attention. When the attention moves somewhere else, the experience of the pain is gone. Only the mental interpretation links together the memories of the experiences, creating the illusion of their continuity.

The source of suffering is not the experience of ‘pain’.
The source of suffering is the story about the experience.

Am I the body?

265Imagine that you are walking in a beautiful forest. There is a small walking trail meandering away into the distance among the huge trees. Look around. The sun’s rays are filtered through the green canopy, illuminating the fallen leaves on the ground. Breathe in the fresh air. Feel the stroke of the gentle breeze on your skin. Listen to the twittering of birds and the sound of the cracking twigs under your feet. Feel the movements of your body as you walk along the trail. Enjoy the peace and beauty that surrounds you…

Now, wake up. Where were you just a few moments ago? Here, in front of your monitor, or in the forest, enjoying the walking?

If ‘you’ were the body, how is it possible, that you felt the breeze on your skin and the movements of ‘your’ body, while all along the body was sitting in front of the screen, reading these lines?

When you are dreaming at night, all the happenings in the dream seem so real, but the body is lying immovably in the bed, and still, ‘you’ experience a ‘different’ body moving from one plot to another in dreamland.

For ‘you’ the dream is real. ‘You’ have no idea that this is just a dream and the body is lying in the bed. ‘You’ seemingly have another body now. So, are ‘you’ the body?

What is the body anyway? If you look into the mirror and observe the sight you see, can you say with certainty that image in the mirror is ‘you’?

Take a childhood picture and compare it with the image of the mirror. Which one is ‘you’? Could both of them be ‘you’? What if none of them is ‘you’? What if there is no ‘you’ at all that could own the body?

If you close your eyes, where is the body? You could say that I can see an image in my head about my body. Are you sure that this body-image is the body? This image is just a fabricated mental construct about the body, but NOT the body itself.

Where is the body without this mental image? What is left? Only pure sensations…

In direct experience, without this image, without referring to any memories, does the body have any shape or outline or a clear boundary? Without images and mental labels, where does the body end and the clothes start? Is there an inside or outside? Does the body have a size or a height?

The body-image is nothing more than a concept stored in memory about how we imagine the way our bodies look like. This image is heavily layered with conditioned thoughts and stories about the body and particular body parts.

The origin of human suffering is the belief that there is somebody inside the body, separate from everything else. When this belief is taken to be real, a seemingly existing ‘me’ energy is ‘created’ with doership and a need for a constant protection from the rest of the world.

There is no solid person, a ‘me’ inside the body.
What you think you are does NOT exist.
‘I’ is just a label on the body.
But the word ‘I’ does NOT refer to anything real.
The body is real*, but you are NOT.

* (The body appears real in conventional reality, but not in direct experience)

What dies when I die?

254The ultimate fear of humankind is death. We fear to cease to be. But death is not what we think it is. If our parents or society had not told us anything about dying or death then we would not have any idea about it, we would not even know what it is, let alone fear it.

Then what is death? There is a constant flow of experiencing while the body is ‘alive’, until it is not. We label it as death. In one moment the organs of the body are functioning; in the next, they are not. They are changing into something else. Is this bad? Does this change have any innate nature of badness?

In one moment there is experiencing, in the next, there is not. Can death be experienced when there is no experiencing? When you go to sleep, do you experience death? Do you fear not waking up the next morning? Is there any difference between going to sleep every night and death?

Death cannot be experienced, because death is an idea. Fear of death is a resistance to the concept of death. Fear ‘lives’ only in thoughts. Without believing thoughts there is no fear, just the flow of life, perfect as it is.

Death does not exist in direct experience; and yet, this is probably the biggest bugaboo the mind could ever invent. Fear of death could not exist without projecting the belief in the separate self onto the body. If I think that I am the body, then I fear death. But I am not the body, because ‘I am’ is just a thought. Can a thought fear another thought?

Actually, what we really fear is losing ‘our’ selves. We think that there is a separate entity sealed behind the skin, and when the body perishes, this supposed entity will cease to be.

The ‘I’ that fears death cannot die because the ‘I’ has never existed. If this is seen then there is no fear of death because there is nobody to fear it. There is nobody to die with the body, because there is no entity living behind the eyes.

What are lost during the process of dying are the beliefs that constitute ‘me’. The components of self-image crumble, and when it is resisted it can trigger fear. “What is going to happen with my precious collection of matchboxes? What about my achievements? I am not finished yet with my plans. I have always dreamt about a happy retirement with lots of travelling, and spending time with my grandchildren. How could I accomplish all of this if I am gone? Has there been any meaning of my life at all?”

But in reality, nothing is lost. All of this was just dreaming about a non-existent past and future, with a ‘me’ that ‘lives’ only in past images and future fantasies.

Nothing ever dies, only the imagined story of ‘me’.
‘I’ cannot die. What has never been born cannot cease to be.

Fear is not fearful

249In order to better understand what fear is, we have to make a distinction between instinctual fear, which is genetically coded into the human organism, and the projection of fear, when a fearful story is projected into the future about what might happen.

Examples for instinctual fear could be a fear of falling from the edge of a cliff, or being frightened by a sudden loud noise. However, humans experience instinctual fear rarely. When it happens, there is an instant adrenalin rush in the body which signals the organism to move away from the danger. Still, the adrenalin surge is not the result of thinking processes. Although, a few seconds later, thoughts may come up interpreting what happened, saying that ‘I am afraid because I almost fell off the cliff’. But the surge of adrenaline works perfectly without thinking, and by itself it does not imply fear.

The same adrenaline rush could be tagged as ‘excitement,’ if I jumped out of an airplane with a parachute fastened to my back. Or, it could be labelled as a ‘sign of love’ when I unexpectedly spot my new lover at the other side of the street. Fear, excitement, love – the sensation is the same, only the label varies.

Even though instinctual fear is rare in our everyday life, we still experience fear quite often, due to mind-made stories being projected into the future: ‘I fear growing old’, ‘I’m afraid of being ridiculed in front of all my colleagues’ or ‘what if she leaves me’; the list is endless.

When my friend tells me that their company decided outsourcing a whole department, thoughts might come up: ‘What if my company will do the same? My job is definitely not indispensable, what if they will fire me? What would I do? I am too old to get a new job. How am I going to pay the mortgage?’ And the fear is set in motion.

But this fear is not caused by an adrenalin rush; it is caused only by believing the story – the story of ‘my’ life. It has no reality, except as a string of thoughts. It is real only as an appearing thought-story, but never its content. Only believing the story creates the emotional response.

When fear arises, is it really fear that is experienced, or is fear just another cover story? When I think ‘I fear that I might lose my job’, would not it be more appropriate to say that ‘there is a resistance to this story’? Do I really feel fear or I just resist what was made up about what might happen?

And what is fear anyway? How is it experienced? When the fear as emotion arises, it is nothing more than felt sensations in the body with the added thought tag ‘fear’. In direct experience, most of the emotions that are labelled as ‘negative’ are experienced quite similarly, as felt contractions in one or more parts of the body.

What is the difference in direct experience between fear, shame, guilt or anger? Is there any apart from the labels as ‘fear’ and ‘shame’? Does the felt sensation contain by itself any innate fearness or angriness?

Is fear real at all? Or is it just a resistance…?
With or without the story, reality is the same – neutral.

Fear is just an artefact, a fabrication. It is nothing more than a sensation in the body plus an attached ‘fear’ label. This is the case with all emotions. The sensations by themselves are not negative, positive, pleasant or unpleasant. They are totally neutral. Only the attached tags differentiate between them.

When this is seen, fear evaporates. It becomes an empty word.
Because fear is NOT real.
There is just a sensation.