How Do We Stop the Karmic Cycle and Suffering?

What Is Suffering?

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:

1. Life involves suffering (dukkha);
2. Suffering stems from desires, ignorance (not seeing things as they really are), and attachment to self;
3. Suffering can end (nirodha); and
4. 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. Perhaps we suffer because things aren’t the way we want them to be. Or maybe because we’re clinging to temporary 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 suffering?

Do We Bring Suffering On Ourselves?

The Buddha explained that ignorance (avidya) is the underlying cause of 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 our sensory minds + intellects perceive and process information — a process typically governed by our mental formations or samskaras. Samskaras are considered the latent mental impressions, biases, or formations carved by our past experiences.

Consider this fellow souls. The information or signal processing cycle often begins with:

1. Sensations (knowledge senses) – raw, biological input data captured by our internal and external sensors (e.g. tightening of chest). These sensations trigger…
2. Emotions (sensory mind) – instinctive, immediate physiological 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 this data to characterize it into…
3. Feelings (intellect) – narrative-driven states that last longer than emotions (e.g. sad, awkward). 

Consider this fellow souls. In a mind dominated by samskaras, the intellect will filter emotions through these samskaras, hardening emotions into feelings that trigger automatic reactions. Ergo, pleasant feelings can trigger desires (likes), unpleasant feelings can trigger aversions (dislikes), and neutral feelings can trigger ignorance (disconnection). The Buddha explains that these automatic reactions create our entire experience and cycle of suffering. 

However, in the absence of samskaras, our intellect will interpret emotions with equanimity. This means feelings will still come about, but they won’t stick to our egos. 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 me, perhaps we should be asking what is this awakening in me or why is this happening for me?