THE MOVEMENT OF DESIRE
When
the impulse of desire arises in us, arises together with thoughts, imagination
and emotion. The
desire through the imagination creates a blurred image of the object and projects
on it a portion of the pleasure that we will experience when we will be in actual
contact with this object and usually associate with this image some sensory memories
which are related to this object (color, shape, touch, sound, odor).
For
example if arises the desire for coffee, together with the image of coffee and
the projected pleasure on it, it will emerge from memory its smell and taste. That´s
why some times when you drink the coffee and its taste don´t suits to
the imaginary taste of the memory, you may not enjoy your coffee as
much as you expected.
When the impulse of desire arises in us, (along with imagination, thoughts, emotions
and sensory memories), puts in motion the body the senses and the intellect and uses them as servants to get what it wants and arrive this ´blessed´ moment of pleasure. Usually,
together with the desire arises also the impatience to experience the desired
object as quickly as possible. The
more intense is the desire the stronger will be the impatience. The
other ´followers´ of desire and
in reality modifications of desire itself are the fear, anguish, anger, and ultimately
the depression and disappointment. (read about the ´followers´ of
desire http://elmisattva-nonduality.blogspot.com.es/2015/09/the-main-cause-of-suffering-is-desire.html
If for some reason we refuse to
fulfill the desire, (this happens especially with spiritual aspirants) then the
energy of desire transforms in an uncomfortable and torturous sensation
which is intolerable and pressing. This
´small´ but unbearable
torture is the way that uses the desire
to make us unable to resist it
and eventually giving in and fulfill
it.
But usually the desire doesn’t always maintain this unpleasant and pressing form constantly. The desire alternately assumes its unpleasant and torturous form and then its pleasurable. Thus the desire in order to make us give in, on the one hand tempt us with an imaginary foretaste of the pleasure that we will have when we experience the object of desire, and on the other hand makes us suffer assuming a torturing intolerable pressing form. The desire assumes these two forms alternatively very fast; it tries its best to dominate us using both ways.
But usually the desire doesn’t always maintain this unpleasant and pressing form constantly. The desire alternately assumes its unpleasant and torturous form and then its pleasurable. Thus the desire in order to make us give in, on the one hand tempt us with an imaginary foretaste of the pleasure that we will have when we experience the object of desire, and on the other hand makes us suffer assuming a torturing intolerable pressing form. The desire assumes these two forms alternatively very fast; it tries its best to dominate us using both ways.
Some of the times the desire make us give in because its pleasurable form is very strong
and we cannot resist it and lose the ‘promised’ pleasure and other times
because we cannot bear the torturing form of desire and other times because of both.
In this battle with desire,
sometimes
the desire wins us and others times we win the desire. Sometimes the desire
subsides temporarily but arises again after
a while, and when we are unprepared or without energy makes us give in too
easily and without great resistance. That’s why it is important to keep our energy high and be constantly vigilant and alert. That’s why great masters like Jesus Christ have said repeately: Be on guard! Be alert!
In this inner battle against desire we must prepare ourselves more and more
and every time that the desire will arise again we must be more prepared to
free ourselves from it. We must work with each desire separately as a different
ego and dissolve the association of the desire-energy with the abject which is
attached. We can also work with the core of desire which is the impulse that
wants to externalize the mind and express itself in relation with objects; but
this is possible only for advanced aspirants.
Discrimination, self-control (control of senses and mind), dispassion, detachment, self-awareness, constant vigilance and alertness, concentration, prayer, japa nama meditation as well as patience, perseverance, determination, forbearance, self-confidence and a sattvic living are essentials in order to eliminate desires.
The ego and all desires, samskaras and vasanas are totally burnt out in deep Nirvikapla samadhi says the great sage Swami Sivananda. Until then we have to follow an intense unbroken sadhana with patience and diligence.
The desires we have to work most are: desire for sex, for food, for drinks, for substances (alcohol, tobacco, etc.), for superiority, to be accepted and recognized, to be special, for money, to have right, desire to speak... You can fill this list with your personal desires.
In reality there is only one desire: the desire to experience pleasure and satisfaction. The desire tries to find pleasure and satisfaction in association with the sensory experiences and objects.
And this action of desire expands as greed, attachments, addictions, likes-dislikes, attraction-aversion and also as impatience, fear, anger, envy, disappointment, depression, etc. and then to all mental and emotional distortions.
Discrimination, self-control (control of senses and mind), dispassion, detachment, self-awareness, constant vigilance and alertness, concentration, prayer, japa nama meditation as well as patience, perseverance, determination, forbearance, self-confidence and a sattvic living are essentials in order to eliminate desires.
The ego and all desires, samskaras and vasanas are totally burnt out in deep Nirvikapla samadhi says the great sage Swami Sivananda. Until then we have to follow an intense unbroken sadhana with patience and diligence.
The desires we have to work most are: desire for sex, for food, for drinks, for substances (alcohol, tobacco, etc.), for superiority, to be accepted and recognized, to be special, for money, to have right, desire to speak... You can fill this list with your personal desires.
In reality there is only one desire: the desire to experience pleasure and satisfaction. The desire tries to find pleasure and satisfaction in association with the sensory experiences and objects.
And this action of desire expands as greed, attachments, addictions, likes-dislikes, attraction-aversion and also as impatience, fear, anger, envy, disappointment, depression, etc. and then to all mental and emotional distortions.
In our effort to eliminate the desires the questions that arise and need an answer (not intellectual but practical) are:
How the desire functions and how we identify with it?
How the desire functions and how we identify with it?
How the desire associates images, sensations, impulses, emotions and creates an illusory reality?
What is that or what part of ourselves is that which gives in to the urge of desire for enjoyment and consents to the experience of pleasure?
What is that or what part of ourselves is that which cannot stand the torturing sensations that creates the desire?
How can I cancel the mechanism of desire which creates pleasure in mind in order to lead us to the enjoyment of pleasure?
How can I cancel the torturing mechanism of desire which is pressing us in order to give in and experience the pleasure that desire wants?
How can dissolve the desire for an object?
The force of impressions is tremendous. Unless all the impressions are thoroughly burnt through entry into the state of the pure Nirvikalpa Samadhi, it is not safe for one to stay a long time in one’s native place. He will still be in the danger zone.
When Brahman is realised by means of Nirvikalpa Samadhi, then the heart’s knot viz., Avidya (ignorance), Kama (desire) and Karma (action), is destroyed.
~ Swami Sivananda
READ MORE ABOUT DESIRE
What is that or what part of ourselves is that which gives in to the urge of desire for enjoyment and consents to the experience of pleasure?
What is that or what part of ourselves is that which cannot stand the torturing sensations that creates the desire?
How can I cancel the mechanism of desire which creates pleasure in mind in order to lead us to the enjoyment of pleasure?
How can I cancel the torturing mechanism of desire which is pressing us in order to give in and experience the pleasure that desire wants?
How can dissolve the desire for an object?
The force of impressions is tremendous. Unless all the impressions are thoroughly burnt through entry into the state of the pure Nirvikalpa Samadhi, it is not safe for one to stay a long time in one’s native place. He will still be in the danger zone.
When Brahman is realised by means of Nirvikalpa Samadhi, then the heart’s knot viz., Avidya (ignorance), Kama (desire) and Karma (action), is destroyed.
~ Swami Sivananda
READ MORE ABOUT DESIRE