Who Desires?

Dear Sumitta,

A desire is the thought, “I want this or that.” There can be no desire without the desirer.There can be no desirer without the thought “I.” The thought “I” is the mind.Ever wonder why we don’t desire when we dream? There is no thought in the dream state.

So how do we create a desireless state in the awaken state? Destroy the mind, or rather, the I-thought. You can live very peacefully without it as the Buddha has shown.How?

The mind has an Achille’s heel. A chink in it’s armor. It really doesn’t exist.It just appears to exist.

And, since it doesn’t exist it would naturally be impossible for it to see itself.

So, when you force the mind to seek itself say, with the question,”Who am I?” it simply vanishes. and once the mind vanishes….so does the “I” that you had taken yourself to be. and with no “I”…who can possibly desire?

What appears when the mind vanishes?


Dear Dhamma Follower,

We must be clear with our syntax. We will always have preference. We may prefer vanilla over chocolate. This is not a desire. We have physical hunger, this is not a desire in the sense of hate, greed and delusion. Our desires in the Buddhist context, is a direct relationship with the world. Our clinging, aversion and ignorance of the world and people around us.

The mind has a process in Buddhism. Conscious sense-awareness (vinnana), the creation of name and form (nama-rupa), the six senses (salayatana), our contact and cognition of those forms (phassa), our feelings, opinions and relationships with those forms (vedana), our cravings (tanha), our clinging (upadana), and the arising of our conditioned realities (bhava).

Through meditation we investigate our vedana. With understanding and wisdom this can reduce our cravings and our clinging. With the diminishing of cravings and clingings, we reduce our the arising of the sense of self. We no longer have the concept of mine, self and I.

Even with children, the first thing that is learn is “mine” and “yours.” This is the conditioning of arising of the concept of self. In our ignorance we continue our rationalizations of shallow definitions of processes into static and limited nouns.

It is not about trying to reach nirvanna as a goal. Nirvana is a quality of being. As we come closer to Vesak, we must remember the full story of the Buddha. At one point, he did try to crush the mind with mind, to use effort and will to suppress dukkha. He put his tongue to the roof of his mouth and clinched teeth beating his own mind until he was exhausted.

It was not through trying, but by being that Nirvanna was attained.

The question is, how many of us are truly dedicating to the practice, to the life, to the dhamma?

With metta,

J Sumitta Hudson


Tags: , , , , , , ,

Categories: Buddha, Dharma, Ethics, Four Noble Truths, Kharma, Lifestyle, Mahayana, Meditation, New Age, Noble Eightfold Path, Philosophy, Theravada, Tibet, Virajana


Born Joshua Hudson, Reverend Sumitta (his ordained name) finished a twenty-year career as a military photo-journalist, and became a Licensed Social Worker with continuing studies in Mental Health, Healthcare Advocate, and Buddhist Minister. Currently, he works as the Director of Psychological Health and Primary Prevention of Violence for the U.S. Air Force. Previously, he served as the healthcare patient advocate for the Veterans Healthcare Administration, and is a License Clinical Social Worker, with a Master’s in Clinical Social Work at the University of Pittsburgh, working as a drug and alcohol rehabilitation counselor, public speaker, trainer and personal/family advisor. His dharma name "Sumitta," which translates to "Good Friend" in Pali.


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