Desire
By
James Harvey Stout (deceased). This material is now in the public
domain. The complete collection of Mr. Stout's writing is now at
http://stout.mybravenet.com/public_html/h/
>
Jump to the following topics:
- What is desire?
- The
dynamic of desire is composed of three parts.
- Desire
can arise from many possible sources.
- Desire is
denounced by religions.
- Desire serves a
purpose.
- The
techniques for "managing" our desires.
What is desire? It is a
magnetism-like attraction toward something, the possession of which
is expected to create a personal benefit, e.g., a material gain, or a
pleasurable sensation or feeling. It is the energetic bond between a
material object and an element within one of our archetypal fields
(i.e., "a-fields"). The material object might be a physical object, a
person, a circumstance (e.g., a job for which we have applied, etc.).
The energy which sustains desire is the same energy which sustains
"attachment"; it is the energy that is created when spirit
"fragments" into dualities (and thus it is somewhat analogous to the
energy which is created when an atom is "split" in fission). The
"dualities" are two complementary archetypes (e.g., Male and Female).
This energy is then a bond between those dualities, drawing the two
together (as in desire) and holding the two together (as in
attachment) until the energy-charge has been resolved.
The
dynamic of desire is composed of three parts.
- The object of desire. We believe that this object will satisfy
a need.
- The magnetism-like force which connects us to the object of
desire. The force's effect is similar to that of a metal
magnet in the familiar experiment in which we would place a magnet
under a piece of paper and then observe the iron filings arrange
themselves into a pattern on the paper. Analogous to that magnetic
force, the force of desire, too, has an effect on matter
-- "arranging" our thoughts into its pattern (such that we think
about the object, and we visualize it), and even aligning the
physical conditions of our life such that the desired object
eventually comes to us (if the force is strong enough, in contrast
to the force which is associated with our other desires which also
call for attention). The force arises when there is an "empathic
resonance" between the object and something that is within us;
this is similar to the resonance between the two tines of a tuning
fork. We experience this resonance as an uncomfortable stimulation
which we seek to stop by interacting with the object of desire --
exchanging energy and information until the stimulation ceases.
While this is a rather unromantic description of sexual
desire, for example, the same dynamic also occurs in every other
type of desire -- for material goods, for activities, etc.
- Our subjective experience of desire. Fundamentally, desire is
simply an awareness of the magnetism-like attraction, like when we
are aware of a noise. We personalize this impersonal
attraction by implanting archetypal elements such as emotion
(i.e., romantic love, which is felt as craving and hoping), and
images (in our fantasies regarding the object), and thoughts (in
our schemes to acquire the object, and in our plans for using the
object once it is acquired). What we commonly call "desire" is
usually the emotion which is in the a-field; if this
emotional component is particularly strong in the a-field, we
experience it as passion or lust (which are not "moral vices" but
rather simply a state of intense emotion, perhaps to the point
that they distract us from other input such as rationality and
intuition -- and thus they have gained their foul reputation in
religion.)
Desire
can arise from many possible sources. If desire is simply the
attraction between two material objects (including the "material"
which constitutes the mind), we can find many ways in which this
dynamic occurs.
- The physical body. For example, when we are hungry, we desire
food. And if, as some metaphysicians say, there is also an
emotional body (on what is called the "astral plane") and
a mental body (on what is called the "mental plane"),
those other bodies would feel a sensation which is analogous to
the physical body's hunger.
- Ego. As explained in the chapter regarding ego, our ego is not
a bad thing; it is merely the part of us which is responsible for
creating our human life. Its desires are to actualize the
archetypal aspects of that human life: a secure and comfortable
home, a physical environment which facilitates health for the
body, a source of sex, etc. The ego contains an archetypal
"blueprint" of human life; the elements of that blueprint resonate
with external elements and thus we feel desire for
material things which are needed for the construction of a human
life.
- Archetypal-field elements. As explained in the chapter
regarding archetypal fields, we are constantly interacting with
archetypes; they provide the underlying structure and force of
life. Every archetypal encounter leaves a "residue" from each of
the thoughts, images, energy tones, and actions which we committed
during the encounter. If our thoughts, etc., were guided by
intuition (which accurately perceives all dynamics in a
situation), our actions were appropriate, and so the elements
discharged their charge in the course of the interaction; the
elements remain merely as memories. However, if our thoughts,
etc., were not guided by intuition (but instead by a
default, such as logic, or past experience), our actions did not
connect with the situation as it really is, and so the elements
remain in our a-field with their charge. This unresolved charge is
one of the energies which powers our desire (and our attachment).
In a future occasion when we encounter the same archetype, these
unresolved a-field elements resonate with the physical objects
which represent the archetype, and thus we are compulsively drawn
to (and "desire") the objects; for example, we find ourselves
repeatedly in the same type of relationships because our a-field
regarding the Relationship archetype has remained the same, and so
it re-creates the same type of relationship in which the
unresolved elements were created, so that those elements can
discharge their lingering charge. Some psychologists (and teachers
of metaphysics) have said that the patterns of our life will not
change until we change our thoughts regarding the situations.
Indeed, we would be altering our a-field, because we
would be installing new thoughts and images and energy tones and
actions into this a-field which is continually recreating our
physical circumstances through the force of desire. These patterns
are sometimes called "karma," which -- rather than being an
abstract religious notion -- is nothing more than the contents of
our archetypal fields.
- Soul. In backtracking through the dynamics of desire, to find
its source, we come to the soul, the eternal, transcendental part
of us. Because the soul is composed of the substance which we call
"spirit," and because that same spirit is within everything -- the
human and the object of desire -- soul does not experience the
dualistic attraction which is experienced by the human being;
i.e., spirit cannot be "attracted" to spirit. Nor does soul
experience the subjectivity which arises when a human desires and
values one object more than another; instead, all things have
equal value to soul, because it discerns the same spirit within
all. Then what is the original cause of desire? Perhaps it is
soul's own creative decision to experience a particular archetypal
situation, to learn about a part of itself by creating a
material representation of that aspect; but because this is a
world of duality, that part must be split into two parts --
as in (1) the person who desires, and (2) the object of desire.
When the split occurs -- as in the splitting of an atom -- energy
is released, but instead of an "atomic explosion," the energy
persists as a bond between the two halves. This energy-bond
gradually pulls us toward our other half, and the power is so
strong that it influences our physical environment to facilitate
our eventual meeting. We are drawn like a moth to a lightbulb,
regardless of whether we are aware of the force, or whether we
like what we are drawn toward; compulsively, we begin to
value that object, and we "desire" it -- and, as we think about
it, and fantasize about it, and have emotions regarding it, we
create a a-field constellation which fleshes out our personalized,
human relationship to this archetype. Thus, desire -- far from
being a barrier to "spirituality" -- is the mechanism by which
soul sets into motion the circumstances in which it gains its
spiritual education in the material worlds.
Desire is
denounced by religions. Among the many impulses which lead us toward
action, desire is the one which is most often condemned by eastern
religions; it has a similar dynamic to that of another spurned
phenomenon, attachment. In our attempt to be "religious," desire does
cause problems (each of which is reframed into a positive value later
in this chapter):
- It focuses our attention on materiality. While our religion
might be telling us to seek only God, desires pull us into the
material world. Our thoughts and physical actions are directed
toward the objects' acquisition, retention, and maintenance. And
when we develop obsessive a-field constellations regarding
possessions, we tend to cultivate attributes such as greed, lust,
and envy -- which might not be "evil" in themselves but they are
distractions from the other activities which we could be engaging
in the wholeness of our life, and they lead us to unbalanced
behaviors such as lying, defrauding, stealing, and fighting (and
they also give cause for the emotion of fear that we
might not acquire the object of desire, and the emotion of
anger that someone might be trying to take the object
from us). Even when we are trying to be "religious," desire might
be present as "spiritual materialism" -- the craving for mystical
experiences and for "religious" personal traits as though they are
trophies.
- It maintains our sense of duality. While our religion might be
telling us to seek "oneness," desire is a reminder of our duality
(i.e., the person who desires, and the object of desire). Even the
noble goal of "desiring to experience God" is commonly recognized
as an impediment to the experience itself; the desire can lead us
to use the spiritual practices which bring us close to the
experience, but finally the desire itself must be dropped as we
enter the experience of oneness with our own essence (i.e.,
"spirit," which is not God itself but rather the essence of God
such that we do not become "one with God" but rather we become one
with this essence which God and soul have in common).
- It precludes emotional and mental stillness. Desire generates
wishes, daydreams, suffering, and other inner activities.
- It precludes passionless objectivity. We no longer see the
item-in-itself; we see an item-to-fulfill-my-particular-desire,
because we are looking at the object through the mist of our
thoughts, projections, emotional energy (and the bonding energy of
desire itself), and our valuation of the desired object as more
important than objects which we do not desire.
- It precludes contentment. Desire is a continual function; it
ceases only at the moment of acquisition of the desired object,
but then it immediately points toward new objects of desire (and
toward a repetition of current pleasures). The perpetual presence
of desire assures that we are never satisfied except during the
instant of acquisition; during that instant, our joy is not due to
the object itself, or to the appropriation of it, but instead it
is due (in part) to the transient awareness of soul's divine
wholeness (and the opportunity to experience life and energy
through our interaction with this object). In addition to other
motivations (including the pragmatic drive to acquire the goods
which we need in our life), one motivation in our desire for
objects is our craving for that spiritual experience when the
two halves of a duality come together.
- It precludes discipline, and control of the mind and emotions.
With the will, we cannot stop desire itself, nor can we cease its
creation of thoughts, emotions, and other psychological activity,
nor can we control the subject-matter of those thoughts,
etc. (e.g., fantasies about a new computer when we are trying to
meditate on a "spiritual" topic).
- It removes us from an experience of "living in the moment."
Desire directs our thoughts and imagination toward a future time
when the desire will be fulfilled.
- In addition to the religious values which have been considered
so far, desire is denounced for other reasons:
- It is experienced as a type of pain.
- It can be viewed as a disruptive influence in a sub-culture
which values tranquility, passivity, and complacency.
- It allows us to be controlled by other people. We succumb
to the temptations of advertisers and manipulators (and, some
would say, "the devil himself"), thereby losing our freedom,
our dignity -- and our money.
Desire serves a purpose. In
a point-by-point response to the previous paragraph, we can see that
desire is an agent of our spiritual drive toward wisdom, love, and
completion. As is the case with other psychological and macrocosmic
dynamics which are condemned only because we misunderstand them and
thus misuse them (and, further, are pained by them), desire has a
beneficial purpose in our life. Following are re-statements from the
previous paragraph, and their rebuttal:
- "It focuses our attention on materiality." This dynamic can be
condemned only if we believe that materiality is contrary to
spirituality. However, some people believe that God created this
material world for a reason: to give us a realm in which we could
learn about life (i.e., spirit) through spirit's material
manifestations of archetypes. If we have any spiritual purpose for
being in this world, we are foolish to hate the world's material
substance and our natural desire-filled response to it. And if we
honor our human self, we respect the gene-based survival instinct
which guides us to create a life of material safety, physiological
comfort, and the other commodities that allow us to function
during our time on earth.
- "It precludes passionless objectivity." Objectivity is an
ideal which helps us to discern more of an object's nature apart
from the subjectivity which is created by (among other things) the
charge of residual elements in our corresponding a-field. But
objectivity as a way of life is non-productive; if everything has
equal value, then we have no reason to choose one course over
another, i.e., to walk in front of a truck or to wait until it
passes. As human beings, subjectivity serves a purpose: it is an
expression of our values which guide us to create a life which is
meaningful to us, and it also guides us to create the
circumstances in which we can discharge residual a-field elements.
- "It precludes contentment." This concept contains at least
three fallacies: (1) in transcendence (as explained later), we can
simultaneously experience desire and contentment; (2) when
contentment is our goal, we are desiring contentment; i.e.,
we are "desiring not to desire"; (3) if we pursue contentment as
an ideal, it can degenerate into its dark side with passivity,
sloth, and repression of our natural urges (and then we re-balance
ourselves by enhancing the complementary ideal of
motivation). If, instead, we view desire as a benevolent
dynamic by which we are driven to experience life, its
relentlessness is as necessary (and as welcome) as the
relentlessness of our heartbeat.
- "It precludes discipline, and control of the mind and
emotions." Desire is the enemy only when we create religious
values which are contrary to the stimulation of life itself. If we
are trying to "control" the mind when it seeks instead to
fantasize about a desired object, perhaps we need to question the
validity of our religious goal (which apparently has less vitality
that does the fantasized object of our desire), and instead
contemplate the nature and content of our desires; we might
discover that these desires are showing us what we truly want and
value, in contrast to whatever our religion (or another belief
system) says should be important to us. If we still want
to develop the traits of discipline and control for their own
sake, we can exercise them in the course of our everyday life; for
example, instead of trying to discipline ourselves not to want
money, we can discipline ourselves in the pursuit of money.
Of course, sometimes we do need to attend to duties which are less
exciting than our desire-driven fantasies; at those times, we can
use transcendence (as explained later).
- "It removes us from an experience of 'living in the moment.'"
We can experience our desires in the moment; in Zen, one
of the practices is to observe desires as they arise and recede.
- "In addition to the religious values that have been considered
so far, desire is denounced for other reasons:"
- "It is experienced as a type of pain." Yes, desire is
experienced as a type of pain, but so is hunger (the
physiological "desire" for food) -- but instead of condemning
hunger, we accept it as a signal that we have to attend to a
need. Pain is merely a signal of distress (as in the need to
resolve the tension of desire); pain becomes "suffering" when
we develop an a-field constellation regarding the pain --
adding our thoughts, images, and energy tones which personalize
and amplify the impersonal condition of discomfort.
- "It can be viewed as a disruptive influence in a
sub-culture which values passivity, complacency, and
tranquility." Those sub-cultures have chosen values which are
important to them, but they are probably repressing their
life-instincts in many ways, and they are creating "forbidden
fruits." The dynamic of desire is still present, but we have
created a constellation of anger and fear and disparaging
thoughts -- and a denial of our craving -- toward the desired
object.
- "It allows us to be controlled by other people." We can be
"controlled" only to the extent to which we have some charged
elements in our a-fields; these people are merely presenting
opportunities for us to discover, study, and resolve the
charges. Even the devil has a role in the larger scheme; in the
Old Testament, his God-given duty was to test and tempt humans;
someone has to do it. We consider these people to be
"evil" because we don't like what they reveal in us as
they "push our buttons" (i.e., trigger our charged elements).
But, as the Tao Te Ching says, "If the people are simple
and free from desire, then the clever ones never dare to
interfere."
The
techniques for "managing" our desires. Desire is inevitable (and
indeed, purposeful); thus, we can learn to deal with it, instead of
merely repressing it. (Other useful techniques are presented in
the chapter regarding attachment. Some of those techniques are useful
in the management of desire, because desire and attachment are based
upon the same dynamic: desire attracts to an object, and then
attachment holds us there.)
- We can accept the existence of desire. It is part of life; it
is part of our nature; it is part of the dynamics of this world.
But we can have more than this fatalistic view; we can see desire
as a stimulating adventure by which soul explores itself and
eventually realizes its spiritual oneness with the objects of
desire.
- We can become more aware of our desires. As we develop our
cognizance of our intuition as a source of inner guidance, we also
note the other factors which are suggesting courses of
action; desires are among the "voices" which are telling us what
to do. We need to be conscious of our desires in order to
distinguish them from our intuition; however, the intuition's
suggestions are not contrary to our desires but instead
they are wholistic considerations of all of our needs,
including those which are expressed by desires.
- We can change the contents of our archetypal fields. Desire
draws us to archetypal situations; the nature of these
situations is determined by the specific contents of the a-field
which corresponds to the archetype. For example, we have a desire
for friendships, but the quality of those friendships
will be determined by the elements in our Friendship archetype. We
can take responsibility for the contents of the a-fields complexes
through archetypal field-work; we insert (1) new thoughts, through
affirmations, and (2) new images, through visualization
techniques, and (3) new energy tones, through energy toning, and
(4) new actions, through the as-if principle. If our a-fields
contain productive elements, our desires are not troublesome but
instead they are useful sources of energy and guidance which carry
us toward fulfillment in every area of our life. During our
striving to obtain objects of desire, and during the time in which
we possess the objects, we can enhance our corresponding a-fields
to facilitate the interaction with the objects.
- We can allow ourselves to pursue our desires. In the long run,
perhaps all of our desires must be fulfilled, to allow
soul to learn all about itself (although this would require many
lifetimes). The people whom we admire for their wisdom and
stability are usually those who were impetuous during their youth
-- following their desires, their passions, their heart, and their
impulses, such that they acquired a vast range of experience;
then, when they finished "sowing their wild oats," they settled
down. We might disapprove of the wildness, but we revere its final
products: wisdom and stability.
- We can stop denying the existence of desires which are
embarrassing or offensive (perhaps because they violate our moral
code). This acknowledgment does not mean that we have to act out
the desires in the disreputable form in which we perceive them; it
simply means that we are willing to look at them with the intent
of finding a constructive way to express them (instead of
repressing the desires and then being unwillingly pulled by them
into the compulsive actions which would embody their rightful
claim to discharge their charge).
- We can "savor" what we have. If our desires are so powerful
and persistent that our lives seem to be nothing but the
meaningless acquisition of objects which we do not have time to
enjoy, we are probably out-of-balance with the regard to the cycle
of "laboring and savoring." Our desires cannot be satisfied by
mere ownership or by superficial interaction, because satisfaction
doesn't come from the object itself but rather it comes from
soulful, interactive "savoring" whereby we share the energy and
information for which the object has come into our life. If we
spend "quality time" with what we already have, we can explore
more of its facets and dimensions, and we might discover that some
of our desires can be satiated with these current belongings. For
example, if we strive to learn more about our marriage partner's
many dimensions by which we can satisfy our desires, the marriage
stays fresh with excitement and adventure and we do not crave
affairs that promise to quench our myriad desires through shallow
encounters with a variety of people. Savoring gives us two
benefits: (1) we gain an enriching experience with the object
(giving to it, receiving from it, learning from it), and (2) we do
not waste our time and money in the pointless stockpiling of
untended, unloved goods. We can enhance our savoring by setting
aside some time to indulge the natural emotional qualities of
acceptance and enjoyment and warmth and gratitude and appreciation
toward the objects which we own. Love for material goods is not
the disparaged "materialism"; it is love. The troublesome
kind of materialism is in the acquisition of symbolic
wealth (i.e., big numbers in a bank account, or an extravagant
home merely to impress people or perhaps to compensate for
thoughts of inadequacy in our Ego archetypal field); that type of
wealth is useless, dead, burdensome, and unfulfilling to our
desires. Many contemporary spiritual teachers have rejected the
ideal of the holy ascetic; they say instead that we can have any
amount of material goods because what is important is not what we
own but rather our relationship to what we own -- a
relationship which is founded on vitality and purposefulness in
our life at this moment.
- We can transcend our desires. We tend to become enmeshed in
our constant craving if we identify each impulse as "my" impulse;
instead, we can engage an objective, dispassionate, "mindful"
viewpoint toward the phenomenon of desire. We still need to
attend to the call of desire, recognizing it as the call to life
in material form, but we become better managers of desire if we
distance ourselves from it -- at least for a period of time, in
some type of contemplative state. When we dis-identify from our
desires, the objectivity helps us in several ways:
- We perceive desire as an impersonal magnetism-like force
which is not "ours" but rather it is ours to deal with. We know
that both the desires and the objects of desire are only
temporary visitors in our life; they are not who we
are. But they are important; they bring gifts of vitality and
information and fulfillment, so we interact with them
attentively and lovingly during their brief cycle with us. When
the cycle is completed (i.e., the energy-exchange has occurred
such that there is no longer an energetic charge bonding us to
the objects), we release the objects without attachments.
- We can observe the mechanical steps in the process
of desire. Those steps include
- Our awareness of the desire.
- The arising of associated thoughts and images and energy
tones and physiological activity (such as the increase in
heart-rate as we become stimulated by the desire).
- Our instinctive discernment of the "quality" of the
desire, e.g., its intensity, worthiness, moral value, etc.
- The engagement of the analytical function of the mind,
to plot a strategy by which we could acquire the object of
desire.
- We can recognize the unified spirit which has split into the
dualities and into the binding force that we call desire. We
discover that the mystical states in which we experience this
spirit are more satisfying than are the states of ownership of
material goods; thus, material objects -- whether gold or common
dust -- have no importance except as props in the ongoing drama in
which spirit "bodies forth."