Krishnamurti: Why is it that whatever we touch we turn into a problem? We have made God a
problem, we have made love a problem, we have made relationship, living a problem, and we have
made sex a problem. Why? Why is everything we do a problem, a horror? Why are we suffering?
Why has sex become a problem? Why do we submit to living with problems, why do we not put an
end to them? Why do we not die to our problems instead of carrying them day after day, year after
year? Sex is certainly a relevant question but there is the primary question, why do we make life
into a problem? Working, sex, earning money, thinking, feeling, experiencing - you know, the whole
business of living - why is it a problem? Is it not essentially because we always think from a particular
point of view, from a fixed point of view? We are always thinking from a centre towards the periphery
but the periphery is the centre for most of us and so anything we touch is superficial. But life is
not superficial; it demands living completely and because we are living only superficially we know
only superficial reaction. Whatever we do on the periphery must inevitably create a problem, and
that is our life: we live in the superficial and we are content to live there with all the problems of the
superficial. Problems exist so long as we live in the superficial, on the periphery, the periphery being
the ‘me’ and its sensations, which can be externalized or made subjective, which can be identified
with the universe, with the country or with some other thing made up by the mind.
So long as we live within the field of the mind there must be complications, there must be problems;
that is all we know. Mind is sensation, mind is the result of accumulated sensations and reactions
and anything it touches is bound to create misery, confusion, an endless problem. The mind is the
real cause of our problems, the mind that is working mechanically night and day, consciously and
unconsciously. The mind is a most superficial thing and we have spent generations, we spend our
whole lives, cultivating the mind, making it more and more clever, more and more subtle, more and
more cunning, more and more dishonest and crooked, all of which is apparent in every activity of
our life. The very nature of our mind is to be dishonest, crooked, incapable of facing facts, and that
is the thing which creates problems; that is the thing which is the problem itself.
What do we mean by the problem of sex? Is it the act, or is it a thought about the act? Surely it is
not the act. The sexual act is no problem to you, any more than eating is a problem to you, but if
you think about eating or anything else all day long because you have nothing else to think about,
it becomes a problem to you. Is the sexual act the problem or is it the thought about the act? Why
do you think about it? Why do you build it up, which you are obviously doing? The cinemas, the
magazines, the stories, the way women dress, everything is building up your thought of sex. Why
does the mind build it up, why does the mind think about sex at all? Why? Why has it become a
central issue in your life? When there are so many things calling, demanding your attention, you give
complete attention to the thought of sex. What happens, why are your minds so occupied with it?
Because that is a way of ultimate escape, is it not? It is a way of complete self-forgetfulness. For the
time being, at least for that moment, you can forget yourself - and there is no other way of forgetting
yourself. Everything else you do in life gives emphasis to the ‘me’, to the self. Your business, your
religion, your gods, your leaders, your political and economic actions, your escapes, your social
activities, your joining one party and rejecting another - all that is emphasizing and giving strength
to the ‘me’. That is there is only one act in which there is no emphasis on the ‘me’, so it becomes a
problem, does it not? When there is only one thing in your life which is an avenue to ultimate escape
to complete forgetfulness of yourself if only for a few seconds, you cling to it because that is the
only moment in which you are happy. Every other issue you touch becomes a nightmare, a source
of suffering and pain, so you cling to the one thing which gives complete self-forgetfulness, which
you call happiness. But when you cling to it, it too becomes a nightmare, because then you want to
be free from it, you do not want to be a slave to it. So you invent, again from the mind, the idea of
chastity, of celibacy, and you try to be celibate, to be chaste, through suppression, all of which are
operations of the mind to cut itself off from the fact. This again gives particular emphasis to the ‘me’
who is trying to become something, so again you are caught in travail, in trouble, in effort, in pain.
Sex becomes an extraordinarily difficult and complex problem so long as you do not understand
the mind which thinks about the problem. The act itself can never be a problem but the thought
about the act creates the problem. The act you safeguard; you live loosely, or indulge yourself in
marriage, thereby making your wife into a prostitute which is all apparently ver y respectable, and
you are satisfied to leave it at that. Surely the problem can be solved only when you understand the
whole process and structure of the ‘me’ and the ‘mine: my wife, my child, my proper ty, my car, my
achievement, my success; until you understand and resolve all that, sex as a problem will remain.
So long as you are ambitious, politically, religiously or in any way, so long as you are emphasizing
the self, the thinker, the experiencer, by feeding him on ambition whether in the name of yourself as
an individual or in the name of the country, of the par ty or of an idea which you call religion - so long
as there is this activity of self-expansion, you will have a sexual problem. You are creating, feeding,
expanding yourself on the one hand, and on the other you are trying to forget yourself, to lose
yourself if only for a moment. How can the two exist together? Your life is a contradiction; emphasis
on the ‘me’ and forgetting the ‘me’. Sex is not a problem; the problem is this contradiction in your life;
and the contradiction cannot be bridged over by the mind, because the mind itself is a contradiction.
The contradiction can be understood only when you understand fully the whole process of your
daily existence. Going to the cinemas and watching women on the screen, reading books which
stimulate the thought, the magazines with their half-naked pictures, your way of looking at women,
the surreptitious eyes that catch yours - all these things are encouraging the mind through devious
ways to emphasize the self and at the same time you tr y to be kind, loving, tender. The two cannot
go together. The man who is ambitious, spiritually or otherwise, can never be without a problem,
because problems cease only when the self is forgotten, when the ‘me’ is non-existent, and that
state of the non-existence of the self is not an act of will, it is not a mere reaction. Sex becomes a
reaction; when the mind tries to solve the problem, it only makes the problem more confused, more
troublesome, more painful. The act is not the problem but the mind is the problem, the mind which
says it must be chaste. Chastity is not of the mind. The mind can only suppress its own activities
and suppression is not chastity. Chastity is not a virtue, chastity cannot be cultivated. ‘The man who
is cultivating humility is surely not a humble man; he may call his pride humility, but he is a proud
man, and that is why he seeks to become humble. Pride can never become humble and chastity
is not a thing of the mind - you cannot become chaste. You will know chastity only when there is
love, and love is not of the mind nor a thing of the mind. Therefore the problem of sex which tortures
so many people all over the world cannot be resolved till the mind is understood. We cannot put
an end to thinking but thought comes to an end when the thinker ceases and the thinker ceases
only when there is an understanding of the whole process. Fear comes into being when there is
division between the thinker and his thought; when there is no thinker, then only is there no conflict
in thought. What is implicit needs no effort to understand. The thinker comes into being through
thought; then the thinker exerts himself to shape, to control his thoughts or to put an end to them.
The thinker is a fictitious entity, an illusion of the mind. When there is a realization of thought as a
fact, then there is no need to think about the fact. If there is simple, choiceless awareness, then that
which is implicit in the fact begins to reveal itself. Therefore thought as fact ends. Then you will see
that the problems which are eating at our hear ts and minds, the problems of our social structure,
can be resolved. Then sex is no longer a problem, it has its proper place, it is neither an impure
thing nor a pure thing. Sex has its place; but when the mind gives it the predominant place, then it
becomes a problem. The mind gives sex a predominant place because it cannot live without some
happiness and so sex becomes a problem; when the mind understands its whole process and so
comes to an end, that is when thinking ceases, then there is creation and it is that creation which
makes us happy. To be in that state of creation is bliss, because it is self-forgetfulness in which there
is no reaction as from the self. This is not an abstract answer to the daily problem of sex - it is the
only answer. The mind denies love and without love there is no chastity; it is because there is no
love that you make sex into a problem.
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