How Do We Stop the Karmic Cycle and Suffering?
June 20, 2026 | Updated October 16, 2026 | By Soul on a Journey | 12 Min Read
What is Suffering?
General Sense of Unsatisfactoriness
Suffering generally refers to an inherent, all-pervasive sense of unsatisfactoriness, pain, or instability in life (impermanence) — and it’s not just relegated to emotional or physical agony. The Buddha’s (Siddhartha Gautama) teachings emphasize that suffering (dukkha) is inevitable in this material universe. Specifically, The Buddha’s four noble truths (Dhammacakkappavattana Sutta, SN: 56:11) explain that:
- Life involves suffering (dukkha);
- Suffering stems from desires, ignorance (not seeing things as they really are), and attachment to self;
- Suffering can end (nirodha); and
- There is a path to end suffering, known as the eightfold path.
Why do we suffer? One could argue that we suffer for a variety of reasons. For example, we could suffer because of mother nature. We could suffer because of others. We could suffer as punishment or as a result of karma. Karma literally means action. We refer to karma as the universal law of cause and effect. But we digress… Perhaps we suffer because things aren’t the way we want them to be. Or maybe because we’re clinging to temporary, pleasant experiences, things that we claim ownership of, or the fruits of our actions (Bhagavad Gita, 2:51).
Could we also suffer because we’re ready for growth — because our hearts remain open even when it hurts? What if an open heart allows transformation to happen, helping us develop the desire to attain Source (Bhagavad Gita, 8:15)? But are any of these reasons the underlying reason for our suffering?
Do We Bring Suffering On Ourselves?
The Buddha explained that ignorance (avidya) is the underlying cause of our suffering, while craving (tanha), ill-will, greed, and anger are secondary or subsequent causes of suffering. Ignorance is defined as not seeing things as they truly are, or not understanding the reality of life. The Buddha’s framework for suffering has to do with how we perceive and process information — a process governed by the five aggregates: form, feeling, perception, mental formations (emotions, intentions, habits, samakaras), and consciousness (cognitive awareness). Samskaras are considered the latent mental impressions, biases, or formations carved by our past experiences.
According to mainstream science, the information or signal processing cycle often begins with:
- Sensations – raw, biological input data captured by our internal and external sensors (e.g. tightening of chest). These sensations trigger…
- Emotions – instinctive, immediate chemical and physical flashes (e.g. surge of panic, fear) that are generated by our limbic systems, often lasting only a few seconds or minutes. The intellect interprets all of this sensory and emotional data based on our thoughts, memories, and habits to characterize it into…
- Feelings – categorized, narrative-driven states of the mind that last longer than emotions (e.g. sad, awkward).
While Buddhist teachings and mainstream science may disagree on the usage of terminology, both seem to agree that our experiences are largely dictated by how subconscious conditioning interprets raw sensory data. In Buddhist teachings, when a sensation arises, our intellect uses past mental impressions (samskaras) or habituated neural pathways to categorize it as pleasant, unpleasant, or neutral. Pleasant feelings can trigger desires (likes), unpleasant feelings can trigger aversions (dislikes), and neutral feelings can trigger ignorance (disconnection).
Buddhism explains that the actions, conscious responses versus unconscious reactions, triggered by our feelings are what creates our entire experience and cycle of suffering (dukkha). Mainstream science seems to validate this, showing how the brain’s survival wiring automatically translates sensory data into reward-seeking, fight-or-flight, or cognitive habituation responses — suggesting that reacting to fleeting sensations continually reinforces conditioned habits. Ergo, in a mind dominated by samskaras, our intellect will continually categorize sensory data in a way that triggers automatic, unconscious reactions.
However, in the absence of samskaras, our intellect will interpret sensory data with equanimity. Perhaps this means that emotions and feelings will still come about, but they won’t stick to our egos. Meaning, if we aren’t dominated by our biases, habits, and past mental impressions, then we can see our emotions and feelings for what they truly are and respond accordingly. By becoming aware of the gap between sensations and reactions, we can stop samskaras from dictating our reality — switching from a reactionary vehicle to a conscious observer.
Ergo, when we think of suffering, we try to view it from a less pessimistic viewpoint. Perhaps suffering merely destroys what was never ours to keep — the distinctions, identifications, desires, and aversions. So essentially we are not victims of suffering. We are the space where suffering appears and disappears. Ergo, instead of asking, why is this happening to us, we ask what is this awakening in us or why is this happening for us?
STAGE
WITH SAMSKARAS
WITHOUT SAMSKARAS
Sensation
Rapid Heartbeat (Raw Input)
Rapid Heartbeat (Raw Input)
Emotion
Surge of Panic (Chemical Flash)
Surge of Panic (Chemical Flash)
Interpretation
Filtered by Past Trauma/Bias
Observed with Objective Clarity
Feeling
“I am failing at this task.”
“A sensation of rapid heartbeat is present.”
Reaction
Quitting the task (Compulsive Aversion = Suffering)
Continuing the task (Equanimity = Peace)
Ways to End Suffering & Karma
Conscious Thinking, Self-Inquiry, & Effortless Action
Just as there are a variety of different entities each with their own distinct karma, there are also a variety of different paths and methods (Bhagavad Gita, 13:25-26) we can use to clear karma (mukti) and end suffering (nirvana). Although, we must admit that most paths and methods seem to have some commonalities. So let’s dive in!
The Bhagavad Gita explains that we must exercise our free will, consciously and with intention, to rise above the three gunas of material nature: goodness (sattva), passion (rajas), and ignorance (tamas) (2:45, 12:13-19, 18:5-7, 18:51-53). This means striving for a purified intellect and freeing ourselves from material attachments, aversions, and desires so we can see good and bad with equanimity.
BK Shivani (Spiritual Teacher) also advocates for taking responsibility for our thoughts so that we’re always performing the right actions (Bhagavad Gita, 4:17). This includes consistently making a distinction between our temporary ego and eternal self. For example, instead of saying, “I feel anxious”, we can say “my mind has anxious tendencies” or “anxiety is occurring”. When the ego dissolves, all that remains is what we have always been.
When it comes to the right actions, Lao Tzu’s (Philosopher, 571 BC – ??) stresses that we quit the rat race which runs on force and fear. Instead, we should focus on wu wei (effortless action, non-doing, non-action) which runs on trust in ourselves and in the natural flow of the universe (tao – the way). This means choosing flow over flight because when we stop forcing, we make space for clarity and peace (Tao Te Ching: 48, 63).
Speaking of inner peace, Sri Ramana Maharshi (Sage & Jivanmukta, 1879 – 1950) explains that only through persistent self-inquiry will the mind permanently subside, leaving only Source. If used responsibly, temporary aids — like dietary restrictions, meditation, psychedelics, and repetition of mantras — can help our minds attain one-pointedness, which makes self-inquiry easier.
Self-inquiry is also a commonality in the Law of One (60:27) which explains that the Original Thought (All Is One) must be put into practice in the heart and in life experience through meditation and service to others. While self-inquiry doesn’t seem to be explicitly advocated in Christianity, it does ask that we repent or seek forgiveness for our sins (Bible: Revelations, 3:19). For us, this equates to both seeking forgiveness and forgiving oneself.
What Are Some of the Different Spiritual Paths?
There are several spiritual paths that resonate with us. For example, The Buddha’s (Siddhartha Gautama) path to end suffering is referred to as the eightfold path (magga): right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration (Dhammacakkappavattana Sutta, SN: 56:11). It’s often associated with vipassana meditation, which focuses on non-judgmental observation of sensations and mental phenomena (detached awareness). Vipassana is translated as clear seeing and it means to see things as they really are — seeing through illusion experientially, not just intellectually.
We also resonate with the Law of One’s concept that there are two main polarity paths or spiritual dispositions that we must choose from. One is serving oneself (STS) and the other is serving others (STO). The service to self polarity path, or path of that which is not, rejects love and compassion towards others. It embraces fear, control, separation, conquest, and manipulation for the benefit of oneself. The service to others polarity path embodies love, empathy, respect for free will, acceptance, and unity. This path attempts to open and balance the full spectrum of energy centers by sharing the love of the Creator.
The Bhagavad Gita (8:7, 5:20) offers 18 different paths for helping to end suffering, referred to as yogs or yogas (one per chapter). Yog or yoga means union, in reference to the different paths for union with Source. In our experience these paths aren’t mutually exclusive. Depending on one’s spiritual journey, one path can be traversed or a combination of paths, but most often one path is dominant. There are four general yogs that resonate with us.
4 GENERAL YOGS (YOGAS)
- Karm yog (path of action) – the paradigm is selfishness which ties all that we do to the mind-body. The solution is unselfishness or performing worldly and spiritual duties unselfishly. This could mean doing work without attachment to the results, fruits of our actions, or inaction. It could also mean performing all work in devotion to Source (bhakti) or seeing ourselves as simply vessels for or witnesses of the true doer which is Source (jnana).
- Bhakti yog (path of devotion) – the paradigm is our desire for objects of the senses, meaning all of our attraction flows outward. The solution is to take that desire and focus it inward on Source through selfless and exclusive love. This attracts Source’s grace, most often associated with the realization of Bhagavan.
- Jnana yog (path of knowledge) – the paradigm is ignorance, meaning we do not know who or what we truly are. The solution is seeking self-realized knowledge and absolute truth, most often associated with the realization of formless Brahman.
- Raja or dhyan yog (path of meditation) – the paradigm is that all of our thoughts are scattered and the mind is unfocused so we can not perceive spiritual truth clearly or at all. The solution is focusing and controlling the ego, mind, body, senses, and breath through meditation, most often associated with the realization of Paramatma.
Is Jesus’s Way the Only Path?
We resonate with the concept that we can use multiple paths to clear karma and end suffering. So what was Jesus referring to when he explained that he is the way, truth, and life and that no man can come unto the Father but by him (John, 14:6)? Of course, we take this information with a grain of salt given the context with which the canonical Bible was written and compiled. But assuming Jesus’s words were conveyed accurately, do they imply that his “way” is the only true path?
Perhaps Jesus meant that we can’t attain the Father beyond creation until we first attain the Son within creation. In this context, the Son would be the Christ Consciousness level of awareness, according to Autobiography of a Yogi (16:151). We view this level of consciousness as a state of being which highlights the attributes of Christ — those attributes being love and compassion. Ergo, perhaps Jesus was explaining that we can not end our suffering and karma without embodying love and compassion as he did.
Even the Bhagavad Gita (13:19, 18:54-56) suggests that love and devotion should be essential in all paths because it’s only through love and devotion to Source’s personal form (Bhagavan) that we can enter into full awareness of Source to achieve God-realization. This is also corroborated by the Law of One (78:25) which explains that at higher density levels there are no longer service to others and service to self polarity paths, only unity. Meaning, love will eventually need to be embraced by all, which tends to be a more difficult transition for those traversing the service to self path.
There are a variety of paths and methods we can use to clear karma (mukti) and end suffering (nirvana), including the eight fold path, 18 yog paths, self-inquiry, effortless action, and purifying our intellect.
Is it Ok to Switch Spiritual Paths?
What happens if a path or disposition no longer resonates with us or no longer serves us? Should we stay the course? Consider this story fellow souls. The Law of One explains that there were two male and female level 5 consciousness wanderers who resonated with love and the concept of serving others (STO) (89:27-33). They agreed to answer a call from entities who resonated with fear and the concept of serving themselves (STS) but were wanting to switch to a more loving path to serve others (89:39). So the two wanderers incarnated into 3rd density Earth (89:34) to offer help.
After the wanderers found each other on Earth and began to offer help, they did so by glorifying Source…but not as they originally intended (89:35). Over time, they cultivated patterns of fear and control, eventually using their wisdom and control to wage a holy war (89:31). Unbeknownst to them, cultivating those patterns caused a shift in their vibrational frequencies, shifting them from the service to others path to the self-serving path.
Unfortunately, they didn’t realize this shift had taken place until after they ascended (graduated) to level 4 consciousness (STS) and the veil of amnesia became more transparent. Once they realized a shift had taken place, they were very disconcerted (89:40). But the story doesn’t end there fellow souls. With much time and effort, the two wanderers worked through their fear-based patterns to retrace and recapture the love-based patterns they’d once embraced (89:41).
So the moral of the story is that regardless of what resonates with us at a particular moment in time, we have the ability to change our disposition and ultimately change our vibrational frequency. It may take ALOT of work and back-tracking, but it’s possible. Inspiring, right?
Also, keep in mind two things fellow souls. First, we resonate with the concept that all paths lead to Source, so we try not to agonize over past decisions and which actions we should take. Second, guides and helper groups are available for each of us to ensure that we never take on too much or go down a path to the point of no return, which could result in permanent separation from Source (Law of One, 50:5). Ergo, we try to trust in ourselves to make conscious decisions while also trusting in Source to guide us on our paths. It’s been a wonderful combo for us thus far.
Can We Bypass Karma?
Can we stop karma from manifesting as consequences, also referred to as stopping karmic seeds from sprouting? It seems that karma always has the potential to manifest into karmic consequences. Whether or not it does can depend on several factors. For example, our research suggests that prarabdha (ripened) karma can not be bypassed because it’s karma we’re currently experiencing or karmic consequences that are already in motion.
However, it’s suggested that we can burn off and bypass other types of unmanifested future karma (karmic seeds or seed karma) if we heal our past thoughts and actions before the consequences manifest, sprout, or ripen. It’s thought that this healing can be jumpstarted through self-awareness, self-realization, and forgiveness. BK Shivani (Spiritual Teacher) offers steps for healing and clearing past karma.
Seven things we can do to settle our karmic accounts include:
- Apologizing to those we’ve wronged
- Forgiving ourselves for wronging others
- Letting go of our past wrongdoings
- Affirming that our past karmic accounts are over
- Accepting any wrongdoers and affirm that they accept us
- Sending love, blessings, and respect to the wrongdoers
- Envisioning that our relationships are very strong and beautiful
As we jumpstart this process, we are essentially purifying our minds and balancing our energy centers. The idea is that as our energy systems function more optimally, the high vibrational spiritual energy they generate will effectively burn away our karmic seeds. This will prevent those karmic seeds from sprouting or manifesting in future lives, thus accelerating us toward liberation.
The Law of One (17:20) suggests that Jesus was able to heal from his childhood trauma by seeking forgiveness and by forgiving those who crucified him saying, “Father, forgive them; for they know not what they do” (Bible: Luke, 23:34). Even The Kybalion (38) states that by mentally rising to a higher plane we can become causers instead of effects. Now that’s hard-hitting!
