Beliefs, Attitudes, and Suffering

Our suffering, however, is in part because of our attitudes and beliefs.

Cedar R. Koons explains:

“We want external things, experiences, and relationships to be perfect, permanent, and fully satisfying. We live in the illusion that it is possible to have constant pleasure and to avoid anything we find unpleasant, painful, or aversive. Throughout our lives, we continue to grasp at this false dream of fulfillment, causing us to experience one bitter disappointment after another. And because we cling, we suffer. The more we suffer, the more we cling. The origin of suffering is the clinging, the attachment to our illusions and to reality being other than it is” (Koons, 2016).

A house, the car we always wanted, and a better relationship will not provide the ultimate fulfillment. Many things in life can bless our lives in countless ways. However, they cannot magically wash away the ailments. There will always be more. Almost immediately after fulfilling one desire, another arrives to occupy its space. The Four Noble Truths provide a better way to manage suffering.

The Noble Truths

Suffering creates a distaste for life. The suffering within relationships sours the sufferer from the beauty that relationships provides. The suffering of death, dampens the joy of living.

Thích Nhất Hạnh teaches:

“Without suffering, you cannot grow. Without suffering, you cannot get the peace and joy you deserve. Please don’t run away from your suffering. Embrace it and cherish it. Go to the Buddha, sit with him, and show him your pain. He will look at you with loving kindness, compassion, and mindfulness, and show you ways to embrace your suffering and look deeply into it. With understanding and compassion, you will be able to heal the wounds in your heart, and the wounds in the world. The Buddha called suffering a Holy Truth, because our suffering has the capacity of showing us the path to liberation. Embrace your suffering, and let it reveal to you the way to peace” (Hạnh, 1999, p. 5).

The Truth of Suffering (Dukkha)

The first noble truth acknowledges that suffering exists in life. Dukkha is often translated as ‘suffering,’ but it encompasses a broader range of experiences including dissatisfaction, discomfort, and unease. This truth highlights the inevitable nature of suffering—whether through physical pain, emotional distress, or existential angst.

Koons wrote:

“To be alive is to experience pain. No matter how privileged or lucky we are, eventually all of us will experience death—in most cases preceded by old age or physical illness. We cannot avoid loss, sadness, disappointment, fear, and frustration. Human nature is imperfect and so is the world in which we live. No matter how we strive, all things—including all pleasures, accomplishments, and everything and everyone we love—will eventually diminish and be lost. We and everyone we love will die” (Koons, 2016).

Buddhism teaches that suffering arises from various sources such as birth, aging, illness, loss, and separation from loved ones. Even pleasurable experiences can lead to dukkha when they change or come to an end. Buddhist teaching identifies three types of suffering.

Suffering of Suffering

This suffering refers to core events that cause suffering. These refer to discomforting feeling states. Pain from a toothache, extremely hot weather, an explosion of anger, all represent core incidents of suffering.

Suffering of Composite Things

All physical things are in a state of decomposing. Our bodies, mountains, amd rivers. Material possessions such as the cars we drive, the houses we live in, and the Smartphone in our hand are all composite things that begin to decay the moment they are created.

Suffering of Change

Life is dynamic. It is not static. However, when we grasp on to a static image of an object and when it changes, we suffer. Our relationship to other people and objects are always in a state of flux. This continually state of change forces flexible adaptation requiring resources and creating suffering.

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Thích Nhất Hạnh wrote, in the context of our continual state of suffering, that “There is no point in celebrating joy, because sooner or later it will turn into suffering. Suffering is a black cloud that envelops everything. Joy is an illusion. Only suffering is real” (Hạnh, 1999, p. 19).

See Human Suffering for more on this topic

The Cause of Suffering (Samudaya)

The second noble truth identifies craving (tanha) and attachment as the root causes of suffering. Human beings tend to cling to desires—whether they pertain to material possessions, relationships, or even ideologies—which leads to disappointment when those desires go unfulfilled.

Henry David Thoreau wrote:

“The mass of men lead lives of quiet desperation. Men labor under a mistake. The better part of the man is soon plowed into the soil for compost. By a seeming fate, commonly called necessity, they are employed, as it says in an old book, laying up treasures which moth and rust will corrupt and thieves break through and steal. It is a fool’s life, as they will find when they get to the end of it, if not before” (Thoreau, 1854, p. 3).

Thoreau is referring to attachments, much the same as ascribed to the teachings of Gautama. We emotionally attach to objects and concepts that will pass, creating fear and suffering.

This craving creates a cycle known as samsara—the continuous cycle of birth, death, and rebirth driven by ignorance and desire. By recognizing how our cravings contribute to our suffering, we begin to understand that liberation requires us not only to acknowledge these attachments but also to let them go.

Buddhist Teachings Identify two main categories of causes for suffering: karma and delusions (Gyatso, 1994).

Karma

The foundational concept of karma is that much suffering is a result of our actions. Basically, karma refers to the consequences of behaviors. For example, if we abuse and neglect a lover, we may lose them. Our behavior is the cause of the loss; and the loss the cause of our suffering. We know from psychology that even though the loss is karma for our action, we often don’t acknowledge the connection, projecting the loss (and our suffering) on someone or something outside of ourselves. In the case of the lost lover, we may proclaim, “She left me because she doesn’t love me like I love her.”

However, Buddhist teaching points out that suffering from events caused by our own action is also primarily caused by delusions. In the context of the loss lover, their leaving may be the consequence of our own action (karma), however, the suffering can be attributed to the delusion of attachment.

Delusions

Lobsang Gyatso, a Tibetan monk who fled Tibet after the 1959 Tibetan uprising, and founder of the Institute of Buddhist Dialectics, wrote, “The root of delusion is ignorance. Ignorance is a mind which apprehends something which is not in accord with reality” (Gyatso, 1994, p. 31). Delusions motivate maladaptive action, which then contributes to negative consequences. Delusions and karma occur in a cycle, each perpetuating the other.

We can see the karma-delusion cycle in psychology through concepts of emotional reaction, defense mechanism, and subjective interpretations. The cycle promotes maladaptive behaviors the perpetuate suffering.

3. The Cessation of Suffering (Nirodha)

The third noble truth offers hope: it asserts that cessation is possible; one can attain nirvana—a state free from suffering and its causes.

The Buddha, while presenting the four noble truths, declared, “Dear friends, with humans, gods, brahmans, monastics, and maras’ as witnesses, I tell you that if I have not experienced directly all that I have told you, I would not proclaim that I am an enlightened person, free from suffering. Because I myself have identified suffering, understood suffering, identified the causes of suffering, removed the causes of suffering, confirmed the existence of well-being, obtained well-being, identified the path to wellbeing, gone to the end of the path, and realized total liberation” (Hạnh, 1999, p. 7).

Nirvana represents liberation from samsara and signifies an end to craving and ignorance.

Gyatso describes four paths necessary for the cessation of suffering.

• Eliminate grasping at permanence and realize impermanence
• Eliminate the feeling that objects are pleasurable, and their inherent nature of suffering.
• Rid oneself of the wrong view and understand emptiness.
• Rid ourselves of the notion that there is a self, and come to realize selflessness.

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Achieving this state involves deep insight into one’s own mind and actions through meditation practices and ethical living according to Buddhist teachings. When individuals cultivate awareness about their thoughts and feelings while letting go of attachments gradually over time—in essence allowing themselves freedom—they move closer toward experiencing nirvana.

Psychology Perspective of Cessation

The buddhist teachings share many elements of psychological healing from suffering. We see elements of cognitive behavioral therapy in the power of perception and interpretation. The delusion of impermanence magnifies fears of loss. An individual can experience fear of loss of possessions, relationships , and health throughout their lives. They may experience constant anxiety over these inevitable events.

For example, unhealthy grasping on impermanent may drive a constant preoccupation with dangers within the environment. Internet searches, rumination, and extreme precautions, disrupt wellness for than they benefit. None of these behaviors will make the inpermanent permanent. All the worries, the organ damaging anxiety, and avoidance of healthy endeavors hasten deterioration of our mind and bodies while the impermanent objects that we fretted over continue in their states of decay. Cessation of suffering occurs when we abandon these maddening approaches to the delusions.

Self, Selflessness, and Emptiness

The last two two paths to cessation of suffering have correlates in psychology with narcissism. Our overly narcissistic views of the world with a magnified image of self, creates suffering. We naturally perceive the world in the context of self. This has some wonderful benefits in planning and adaptation. However, it also has some nasty side-effects in rumination and anxiety.

Typically, consciousness creates a world around the world of the thinker. However, the world does not revolve around the thinker. Our self-centered narrative have a tendency to construct problems that don’t even exist. We naturally think incessantly about stressful situations, leading to disconnection and loss of sleep. Our minds try to “understand, resolve, and make sense of what happened” (Calhoun et al., 2004, p. 522).

Mindfulness practice can help individuals escape these self-focused ruminations that magnify suffering.

The ability to fuse our image of self with the grandness of the universe and the presence of others is an essential skill for finding peace, and ceasing the suffering associated with the preoccupation with self.

4. The Path Leading to the Cessation of Suffering (Magga)

Finally, the fourth noble truth outlines the Eightfold Path—the practical steps towards achieving enlightenment:

1. Right Understanding – Comprehending reality clearly.
2. Right Intention – Cultivating goodwill towards oneself & others.
3. Right Speech – Communicating truthfully without harm.
4. Right Action – Acting ethically & compassionately.
5. Right Livelihood – Earning a living without causing harm.
6. Right Effort – Striving diligently toward mental well-being.
7. Right Mindfulness – Being aware & present in each moment.
8. Right Concentration – Developing focus through meditation practices.

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Following this path encourages personal development leading ultimately toward inner peace while alleviating dukkha experienced throughout life’s journey. The events and out thoughts about the events will continue in our lives. Cessation of suffering is a practice not a final solution.

Jack Kornfield wrote:

“Many people first come to spiritual practice hoping to skip over their sorrows and wounds, the difficult areas of their lives. They hope to rise above them and enter a spiritual realm full of divine grace, free from all conflict. While such practices have their value, an inevitable disappointment occurs when they end, for as soon as practitioners relax in their discipline, they again encounter all the unfinished business of the body and heart that they had hoped to leave behind. With greatness of heart, we can sustain a presence in the midst of life’s suffering, in the midst of life’s fleeting impermanence. We can open to the world—its ten thousand joys and ten thousand sorrows” (Kornfield, 2009, p. 41).

See the Eightfold Path for more on this topic

Associated Concepts

• Human Flourishing: This refers to a state of optimal well-being and fulfillment in various aspects of one’s life. It involves experiencing positive emotions, engaging in meaningful activities, cultivating strong relationships, and achieving a sense of purpose and personal growth.
• Self-Actualization: This is the process of realizing one’s potential and becoming the most that one can be, as proposed by Abraham Maslow.
• Post-Traumatic Growth: This refers to the positive psychological changes that can occur as a result of struggling with highly challenging life crises. This concept suggests that individuals can experience personal growth and development after facing traumatic events, such as illness, loss, or other life-altering experiences.
• Stress and Coping Theory: This theory, developed by Richard Lazarus and Susan Folkman, suggests that individuals experience stress when they perceive a discrepancy between the demands of a situation and their perceived ability to cope with those demands.
• Eudaimonia: A concept from positive psychology that refers to living a life of virtue, purpose, and meaning—beyond just pleasure or happiness.
• PERMA Model: Developed by Martin Seligman, it stands for Positive Emotion, Engagement, Relationships, Meaning, and Accomplishment—all vital elements of a fulfilling life.
• Trauma Resiliency Model: This is an approach that focuses on building resilience and promoting healing in individuals who have experienced trauma. It emphasizes the natural and innate capacity of individuals to heal from trauma when provided with the right support and resources.

A Few Words by Psychology Fanatic

As we navigate the complexities of modern life, the wisdom encapsulated in the Four Noble Truths offers a beacon of hope and guidance. These ancient teachings remind us that suffering is an inherent part of our existence, but it does not define us. By embracing the reality of our struggles and recognizing their origins in craving and attachment, we can begin to cultivate a more profound sense of awareness and compassion within ourselves. The path toward liberation from suffering is not merely theoretical; it invites us to engage actively with our experiences, fostering resilience as we learn to let go of unrealistic expectations and embrace life’s impermanence.

Incorporating these timeless principles into our daily lives can lead to transformative journeys marked by mindfulness and inner peace. As we apply the insights gained from the Four Noble Truths, we find ourselves better equipped to face challenges—be they work-related stress or personal upheaval—with clarity and grace. By remaining open to growth through suffering, we align ourselves with both ancient wisdom and contemporary psychological practices aimed at human flourishing. Ultimately, this harmonious blend empowers us not only to alleviate our own discontent but also extends compassion towards others on their paths toward fulfillment—a true testament to the enduring relevance of these noble truths in creating a balanced life amidst chaos.

Last Update: September 26, 2025