I have found myself pondering desire as a result of several different trains of thought. The economic upheaval we’re experiencing has its roots in desires of the consumers; and it would seem root cause solutions would involve both altering consumer desires to match realistic goals AND aligning what the market “desires” to match societies goals (Part of that excellent article in Harper’s, “How to Save Capitalism”. The folks at Harper’s are good capitalists, though, because you can’t read the article for free.)
Another path that has brought me to thinking about shaping desire is the suspicion that this might be a valuable and practical result of faith & religion. After preaching on prayer, I’ve come to realize that teaching and nurturing empathy is an important role of faith & religion. I wonder if shaping desire could be another.
Also, there’s the New-Year’s-resolutiony bit of it. What is the best way to overcome a desire that it would be best that you did not have? Maybe the desire is bad because it is impossible to achieve; maybe it’s bad because it is unhealthy, as in the case of short term gratification but long term disappointment.
So, I’m faced with a choice about whether to get the salad or the deep fried burrito. I can think of at least three techniques ensuring that I get the salad. Reason: I’m on a diet that is the result of my decision to loose weight, the burrito has too many calories/points/carbs/whatever; Habit: I always order salads so I get a salad without really considering the burrito; Desire: I prefer salad to burrito. The recent not shocking study I heard about on NPR, summarized here, is that reason is a feeble tool to use against desire.
I think our Buddhist brothers and sisters have a more dramatic solution than aligning our desires to the good. I believe they would suggest we give up desire altogether. Consider this from the Dhammapada:
209. Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs.
210. Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful.
211. Therefore hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved.
212. From endearment springs grief, from endearment springs fear. From him who is wholly free from endearment there is no grief, whence then fear?
213. From affection springs grief, from affection springs fear. From him who is wholly free from affection there is no grief, whence then fear?
214. From attachment springs grief, from attachment springs fear. From him who is wholly free from attachment there is no grief, whence then fear?
215. From lust springs grief, from lust springs fear. From him who is wholly free from craving there is no grief; whence then fear?
216. From craving springs grief, from craving springs fear. From him who is wholly free from craving there is no grief; whence then fear?
Notice the passage not only counsels against craving but also affection and endearment. Hmm.
BTW, I experienced moderate frustration this morning because I was looking for my copy of the Dhammapada and couldn’t find it. Ironic much.