Dissonant Emotions.

By: Ana-Maria Clasing

The Buddha's teachings constantly seek the causes of suffering; it is therefore often believed that Buddhism suffers from a certain obsession towards the study of suffering. 

His early teachings on the 4 NT (the four noble truths) rightly analyze the origins and causes of suffering as well as all the teachings that derive from the study of these 4 NT constitute a permanent research on suffering.

To be able to accept suffering, without being destroyed by it however, requires an exhaustive analysis of the "self", of the "I", this has been a constant inspiration within the study of Buddhism.

This study is vast and requires an important theoretical analysis, as well as a search in close “complicity” with a first person experience…

From the time everyone has a perception of the world up until its interpretation, (whether personal or collective), these perceptions are subject to a number of influences which are in direct connection with each one of the experiences lived. These influences are mostly emotional.

There are, for example, the "dissonant emotions" or those emotions which disturb us (marked as emotions that produce affliction; called kleshas; tib.) and which are reflected in our own way of perceiving the world and others.

These perceptions, accompanied by disturbing emotions will make us suffer and will cause psychological afflictions in our minds, destroying our inner peace. 

Who perceives and who is perceived start interacting in the same way

We think that the "world outside" is the cause of our suffering and most of the time, ignore the emotion under which we are perceiving that world.

Buddhism, however, invites us to know more about the harmful emotions that make us perceive the world under a deceptive prism causing a great attachment to it, letting out adversity or hatred.

They are called the 3 basic poisons: -illusion (misperception of reality in a wrong or deceptive way), attachment, and hatred or adversity.

Under the influence of these three poisons, our perception turns out in a constant suffering.

We stick to what we desire and hate what we do not wish, thus adding envy, pride and ambition to our mental state.

When the world and others are perceived as bearers of our own happiness we adhere to them. On the contrary, when perceived as bearers of our misery, we develop feelings of envy, hatred, and destruction.

In Buddhism attachment is a “bird of evil omen”, under its influence, love, compassion, empathy, peace, or harmony cannot arise. These feelings need a certain neutrality of mind and spirit, a certain “detachment” in order to emerge.

Being able to apply love and compassion to our perception of the world and others requires in the first place to perceive ourselves!