Beliefs and Emotions. What makes us suffer?

Posted on by Branimir

In spiritual circles, a recurring question often revolves around whether emotions are to blame for suffering. Are these intense emotions responsible for our distress? The concise answer is no. Emotions themselves are not the root cause of suffering. In reality, what we commonly perceive as negative emotions—such as fear, anxiety, shame, or anger—do not independently arise. Their presence is intricately woven into layers of automatic narratives and deeply entrenched beliefs, triggering the body to generate waves of sensations that engulf us in discomfort or anguish. So, what exactly are these beliefs? Beliefs essentially manifest as thoughts, but they can be distinguished from other fleeting thoughts, as not every passing thought is a belief. So, during the awakening, we work and pay attention to the beliefs that create discomfort, and tensions and generate the identification with the mind and illusionary I.

In general terms, we address beliefs into three distinct types. The first type encompasses beliefs entangled within narratives and images that revolve around the illusory idea of the self. These narratives can consist of various stories that we may have never critically examined. They are often straightforward and easily discernible—essentially any narrative involving the notion of a self in action. The second category of beliefs revolves around the idea that there exists an entity experiencing various emotions, and that these emotions define who we are. Examples include thoughts such as “I am not capable enough to handle my job” or “nobody cares about me.” Identifying with these kind of beliefs generates considerable suffering and triggers emotional responses, underscoring the importance of recognizing them. The third type of beliefs are more subtle in nature, often manifesting non-verbally as ingrained assumptions about the nature of reality. This subtle identification is particularly pronounced in how we perceive our moment-to-moment experiences. For instance, when we engage in the act of seeing or observing the visual field, there is a subtle identification with the body, the eyes, or the imagined self as the source of perception. This phenomenon extends to other sensory modalities such as hearing, taste, smell, and sensations. These beliefs are frequently encountered in deep non-dual states and serve as the primary foundation for the enduring sense of “I am” that persists.

Essentially, thoughts and beliefs themselves are not inherently problematic. It is the identification with them that makes life difficult. In simpler terms, emotions don’t exist independently; they are triggered by the identification with the mind. Recognizing this, we begin to grant space for suffering to be consciously and directly experienced, repeatedly. We dive into the body and all the sensations appearing there. There’s no alternative approach. We permit everything to exist as it is. We exert effort until effortlessness is achieved. Only then will one grasp the meaning of “this is all what it is.”

Comments

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