Philosophers: Why is want a constant scourge of mankind?

Question

Thanks for all your answers. Have a great day!

Answer 1

I have two great quotes which deal with this theme at length, the first is from Buddhism, the second, from the Baha'i faith. They speak of the same thing in differing language. I could also use reference from Christianity, Sikh, and other faith names, all to the same degree of implicit quality, but I have chosen these two as the most explicitly comprehensive, and do not wish to extend it further for the sake of relative brevity of an inexhaustible theme.

God bless.

1.
"Craving:
The desire of a thoughtlessly living man grows like a creeper. He drifts from one life to another like a monkey looking for fruit in the forest.

When one is overcome by this wretched, clinging desire in the world, one's sorrows increase like grass growing up after a lot of rain.

But when one masters this wretched desire, which is so hard to overcome, then one's sorrows just drop off, like a drop of water off a lotus.

This is what I say to you - Good luck be with you, gathered here. Dig up the root of craving, as one does a weed for its fragrant root. Don't let Mara destroy you again and again, like a stream does its reeds.

In the same way that even a felled tree will grow again if its root is strong and undamaged, so if latent desire has not been rooted out, then suffering shoots up again and again.

When the thirty six pleasure-bound streams of craving are strong in a man, then numerous desire-based thoughts pull the deluded man along.

The streams (of craving) flow everywhere, and the creeper hoots up and establishes itself, so when you see the creeper shooting up, cut away its root with your understanding.

The recollection and attraction of pleasures occur to a man, and those who are attached to the agreeable and seeking enjoyment, they are the people subject to birth and aging.

People beset by desire run here and there, like a snared rabbit, and those trapped in the bonds of attachments keep returning for a long time to suffering.

People beset by desire run here and there, like a snared rabbit, so one should get rid of one's craving if it is freedom from desire that one wants.

When a man out of the forest of desire is drawn back into the forest, then free from the forest as he is, he runs back into it. Look at him - free, he is running back to chains.

The wise say that it is not an iron, wooden or fibre fetter which is a strong one, but the besotted hankering after trinkets, children and wives, that, say the wise, is the strong fetter. It drags one down, and loose as it feels, it is hard to break. Breaking this fetter, people renounce the world, free from longing and abandoning sensuality.

Those on fire with desire follow the stream of their desires, like a spider follows the strands of its self-made web. Breaking the bond, the wise walk on free from longing, and leaving all suffering behind.

Let go the past, let go the future, and let go what is in between, transcending the things of time. With your mind free in every direction, you will not return to birth and aging.

When a man is stimulated by his own thoughts, full of desire and dwelling on what is attractive, his craving increases even more. He is making the fetter even stronger. But he who takes pleasure in stilling his thoughts, practising the contemplation of what is repulsive, and remaining recollected, now he will make an end of craving, he will snap the bonds of Mara. His aim is accomplished, he is without fear, rid of craving and without stain. He has removed the arrows of changing existence. This is his last body.

Rid of craving and without clinging, an expert in the study of texts, and understanding the right sequence of the words, he may indeed be called "In his last body", "Great in wisdom" and a "Great man".

All-conquering and all-knowing am I. Amidst all states of mind, unaffected am I. By abandoning everything, I am liberated by the cessation of desire. Having achieved Realisation by myself, who should I point to as my teacher?

The gift of the Truth beats all other gifts. The flavour of the Truth beats all other tastes. The joy of the Truth beats all other joys, and the cessation of desire conquers all suffering.

Riches destroy a fool, but not those who are seeking the other shore. The fool destroys himself by his craving for riches, as he destroys others too.

Weeds are the blight of fields. Desire is the blight of mankind. Consequently offerings to those free from desire are of great fruit.

Weeds are the blight of fields. Anger is the blight of mankind. Consequently offerings to those free from anger are of great fruit.

Weeds are the blight of fields. Delusion is the blight of mankind. Consequently offerings to those free from delusion are of great fruit.

Weeds are the blight of fields. Self-seeking is the blight of mankind. Consequently offerings to those free from self-seeking are of great fruit."

(Buddhist, Dhammapada - Sayings of the Buddha 1 (tr. J. Richards))

2.
"After scaling the high summits of wonderment the wayfarer cometh to THE VALLEY OF TRUE POVERTY AND ABSOLUTE NOTHINGNESS.

This station is the dying from self and the living in God, the being poor in self and rich in the Desired One. Poverty as here referred to signifieth being poor in the things of the created world, rich in the things of God's world. For when the true lover and devoted friend reacheth to the presence of the Beloved, the sparkling beauty of the Loved One and the fire of the lover's heart will kindle a blaze and burn away all veils and wrappings. Yea, all he hath, from heart to skin, will be set aflame, so that nothing will remain save the Friend.

When the qualities of the Ancient of Days stood revealed,

Then the qualities of earthly things did Moses burn away. [1]
[1 Jalalu'd-Din Rumi (1207-1273 A.D.); The Mathnavi. Jalalu'd-Din, called Mawlana ("our Master"), is the greatest of all Persian Sufi poets, and founder of the Mawlavi "whirling" dervish order.]

He who hath attained this station is sanctified from all that pertaineth to the world. Wherefore, if those who have come to the sea of His presence are found to possess none of the limited things of this perishable world, whether it be outer wealth or personal opinions, it mattereth not. For whatever the creatures have is limited by their own limits, and whatever the True One hath is sanctified therefrom; this utterance must be deeply pondered that its purport may be clear. "Verily the righteous shall drink of a wine cup tempered at the camphor fountain." [1] If the interpretation of "camphor" become known, the true intention will be evident. This state is that poverty of which it is said, "Poverty is My glory."[2] And of inward and outward poverty there is many a stage and many a meaning which I have not thought pertinent to mention here; hence I have reserved these for another time, dependent on what God may desire and fate may seal.
[1 Qur'án 76:5.]
[2 Muhammad.]

This is the plane whereon the vestiges of all things (Kullu Shay') are destroyed in the traveler, and on the horizon of eternity the Divine Face riseth out of the darkness, and the meaning of "All on the earth shall pass away, but the face of thy Lord...."[1] is made manifest.
[1 Qur'án 55:26, 27.]

O My friend, listen with heart and soul to the songs of the spirit, and treasure them as thine own eyes. For the heavenly wisdoms, like the clouds of spring, will not rain down on the earth of men's hearts forever; and though the grace of the All-Bounteous One is never stilled and never ceasing, yet to each time and era a portion is allotted and a bounty set apart, this in a given measure. "And no one thing is there, but with Us are its storehouses; and We send it not down but in settled measure."[1] The cloud of the Loved One's mercy raineth only on the garden of the spirit, and bestoweth this bounty only in the season of spring. The other seasons have no share in this greatest grace, and barren lands no portion of this favor.
[1 Qur'án 15:21.]

O Brother! Not every sea hath pearls; not every branch will flower, nor will the nightingale sing thereon. Then, ere the nightingale of the mystic paradise repair to the garden of God, and the rays of the heavenly morning return to the Sun of Truth -- make thou an effort, that haply in this dust heap of the mortal world thou mayest catch a fragrance from the everlasting garden, and live forever in the shadow of the peoples of this city. And when thou hast attained this highest station and come to this mightiest plane, then shalt thou gaze on the Beloved, and forget all else.

The Beloved shineth on gate and wall

Without a veil, O men of vision. [1]
[1 Faridu'd-Din Attar (ca. 1150-1230 A.D.), the great Persian Sufi poet.]

Now hast thou abandoned the drop of life and come to the sea of the Life-Bestower. This is the goal thou didst ask for; if it be God's will, thou wilt gain it.

In this city, even the veils of light are split asunder and vanish away. "His beauty hath no veiling save light, His face no covering save revelation."[1] How strange that while the Beloved is visible as the sun, yet the heedless still hunt after tinsel and base metal. Yea, the intensity of His revelation hath covered Him, and the fullness of His shining forth hath hidden Him.
[1 Hadith, i.e. action or utterance traditionally attributed to the Prophet Muhammad or to one of the holy Imams.]

Even as the sun, bright hath He shined,

But alas, He hath come to the town of the blind![1]
[1 Jalalu'd-Din Rumi (1207-1273 A.D.); The Mathnavi. Jalalu'd-Din, called Mawlana ("our Master"), is the greatest of all Persian Sufi poets, and founder of the Mawlavi "whirling" dervish order.]

In this Valley, the wayfarer leaveth behind him the stages of the "oneness of Being and Manifestation" [1] and reacheth a oneness that is sanctified above these two stations. Ecstasy alone can encompass this theme, not utterance nor argument; and whosoever hath dwelt at this stage of the journey, or caught a breath from this garden land, knoweth whereof We speak.
[1 Pantheism, a Sufi doctrine derived from the formula: "Only God exists; He is in all things, and all things are in Him."]

In all these journeys the traveler must stray not the breadth of a hair from the "Law," for this is indeed the secret of the "Path" and the fruit of the Tree of "Truth"; and in all these stages he must cling to the robe of obedience to the commandments, and hold fast to the cord of shunning all forbidden things, that he may be nourished from the cup of the Law and informed of the mysteries of Truth. [1]
[1 This refers to the three stages of Sufi life: 1. Shari'at, or Religious Laws; 2. Tariqat, or the Path on which the mystic wayfarer journeys in search of the True One; this stage also includes anchoretism. 3. Haqiqat, or the Truth which, to the Sufi, is the goal of the journey through all three stages. Here Bahá'u'lláh teaches that, contrary to the belief of certain Sufis who in their search for the Truth consider themselves above all law, obedience to the Laws of Religion is essential.

If any of the utterances of this Servant may not be comprehended, or may lead to perturbation, the same must be inquired of again, that no doubt may linger, and the meaning be clear as the Face of the Beloved One shining from the "Glorious Station." [1]
[1 Maqam-i-Mahmud. Qur'án 17:81.]

These journeys have no visible ending in the world of time, but the severed wayfarer -- if invisible confirmation descend upon him and the Guardian of the Cause assist him -- may cross these seven stages in seven steps, nay rather in seven breaths, nay rather in a single breath, if God will and desire it. And this is of "His grace on such of His servants as He pleaseth." [1]
[1 Qur'án 2:84.

They who soar in the heaven of singleness and reach to the sea of the Absolute, reckon this city -- which is the station of life in God -- as the furthermost state of mystic knowers, and the farthest homeland of the lovers. But to this evanescent One of the mystic ocean, this station is the first gate of the heart's citadel, that is, man's first entrance to the city of the heart; and the heart is endowed with four stages, which would be recounted should a kindred soul be found.

When the pen set to picturing this station,

It broke in pieces and the page was torn. [1]
[1 Persian mystic poem.]

Salam! [1]
[1 "Peace." This word is used in concluding a thesis.]

O My friend! Many a hound pursueth this gazelle of the desert of oneness; many a talon claweth at this thrush of the eternal garden. Pitiless ravens do lie in wait for this bird of the heavens of God, and the huntsman of envy stalketh this deer of the meadow of love.

O Shaykh! Make of thine effort a glass, perchance it may shelter this flame from the contrary winds; albeit this light doth long to be kindled in the lamp of the Lord, and to shine in the globe of the spirit. For the head raised up in the love of God will certainly fall by the sword, and the life that is kindled with longing will surely be sacrificed, and the heart which remembereth the Loved One will surely brim with blood. How well is it said:

Live free of love, for its very peace is anguish;

Its beginning is pain, its end is death. [1]
[1 Arabian poem.]

Peace be upon him who followeth the Right Path!"

(Baha'u'llah, The Seven Valleys, p. 40)

Answer 2

I would not say that want in and of itself is the scourge of mankind, I want to live free, have a good life and have someone to share that freedom with, does this mean that my want will cause someone else’s down fall, no.

I would rather say that it is the uncontrolled manner in which people satiate their wants that causes the scourge to mankind. Take my example, If I do not cause someone else harm in my attempts to attain what I want then is the fact that I want wrong? No, However lets say that I go out of my way to steal something from someone else to gratify my want that then is wrong, because I have caused injury to the other party.

Wanting in and of itself is not good or evil, like a knife. A knife can be used to either prepare food for many hungry people or injury and kill people. The knife itself has no intent is neither good nor bad, it is the way that it is used, what is done with that knife that forms the right or wrong of the act. As with wanting, a person can want for something and find a way to get what they want while helping others or they can choose the easier way of taking it from someone else who had it first.

Wanting is not the scourge of mankind, it is the methods used to attain what is wanted that is.

Hope this helps.

Answer 3

I think that in some ways, it is. Want, as an abstract noun, indicates LACK of the necessities of life; we know only too well that this lack exists (& has existed) all over the world. Your choice of the word "scourge" is also appropriate; when used metaphorically, it indicates a calamity. I would have to agree with you here.
Some of the answers confuse Want, the noun, & TO Want which is the verb. To want refers to any sort of desire, but I don't feel that's what you meant.
You have a good day, too!

Answer 4

Want is a supreme tormentor of mankind because it creates dissatisfaction if not fulfilled, but creates no satisfaction either on any sustaining basis even if fulfilled...... since like a bug, every extinguished want invariably breeds another want to take its place.

However, if there were to be no wants, there would have to be no will.. and one who has no will does not live..... life or existence is defined by will. That is why great spiritual leaders have advocated minimization rather than elimination of wants...... and other great ones have suggested neutrality towards the outcome of our efforts to fulfill a want, which is an effective way of eliminating the ill-effects of wants rather than eliminating the wants themselves that are an essential part of our very living.

Answer 5

1. Wrong desire.

2. Lack of Loving God completely, colleague as Self, and as Messias loves.

regards,

j.

p.s. "Climb the Highest Mountain," Mark Prophet, "A Philosophy of Universality," Omraam Mikhael Aivanhov, and "The Path of Virtue," Jonathan Murro, all speak to this.

Http://www.coasttocoastam.com radio has the occasional guest on the general topic.

Answer 6

Want is not necessarily a negative. Want can be pleasurable. It can be a motivator. A want can transform into a shared experience. I do not see it as a scourge.

Answer 7

The delusion that one's life stops at the skin.

Answer 8

IS it? I've not observed this to be true. There are people who want, want, want, & many more who are quite content with what they have.

Answer 9

The need for the want is greater than the want for the need.

Answer 10

Because we always want what we don't have.

Doug

Answer 11

Because it is never satisfied.