J Krishnamurti on idea behind Institution of marriage and problem of Sexual urge

Questioner: The institution of marriage is one of the chief causes of social conflict. It creates a seeming order at the cost of terrible repression and suffering. Is there another way of solving the problem of sex?

Jiddu Krishnamurti : Every human problem requires great consideration, and to understand the problem there must be no response, no rejection, no acceptance. That which you condemn, you do not understand. So, we must go into the problem of sex very closely, fully and carefully, step by step - which is what I propose to do. I am not going to lay down what should or should not be done, which is silly, which is immature thinking. You cannot lay down a pattern for life, you cannot put life into the framework of ideas; and because society inevitably puts life into the framework of moral order, society is always breeding disorder. So, to understand this problem, we must neither condemn nor justify, but we will have to think it out anew.

Now, what is the problem? Is sex a problem? Let us think it out together; do not wait for me to answer. If it is a problem, why is it a problem? Have we made hunger into a problem? Has starvation become a problem? The obvious causes of starvation are nationalism, class differences, economic frontiers, sovereign governments, the means of production in the hands of a few, separative religious factors, and so on. If we try to eliminate the symptoms without eradicating the causes, if instead of tackling the root we merely trim the branches because it is so much easier, the same old problem continues.

Similarly, why has sex become a problem? To curb the sexual urge, to hold it within bounds, the institution of marriage has been created; and in marriage, behind the door, behind the wall, you can do anything you like and show a respectable front outside. By using her for your sexual gratification you can convert your wife into a prostitute, and it is perfectly respectable. Under the guise of marriage, you can be worse than an animal; and without marriage, without restraint, you know no bounds.

So, in order to set a limit, society lays down certain moral laws which become tradition, and within that limit you can be as immoral, as ugly as you like; and that unrepressed indulgence, that habitual sexual action is considered perfectly normal, healthy, and moral. So, why is sex a problem? To a married couple, is sex a problem? Not at all.

The woman and the man have an assured source of constant pleasure. When you have a source of constant pleasure, when you have a guaranteed income, what happens? You become dull, weary, empty, exhausted. Have you not noticed that people who before marriage were full of vital energy become dull the moment they are married? All the springs of life have gone out of them. Have you not noticed it in your own sons and daughters? Why has sex become a problem?

Obviously, the more intellectual you are, the more sexual you are. Have you not noticed that? And the more there is of emotion, of kindliness, of affection, the less there is of sex. Because our whole social, moral, and educational culture is based on the cultivation of the intellect, sex has become a problem full of confusion and conflict.

So, the solution of the problem of sex lies in understanding the cultivation of the intellect. The intellect is not the means of creation, and creation does not take place through the functioning of the intellect; on the contrary, there is creation when the intellect is silent. Only when there is creation does the functioning of intellect have a meaning; but without creation, without that creative affection, the mere functioning of the intellect obviously creates the problem of sex. As most of us live in the brain, as most of us live on words, and words are of the mind, most of us are not creative. We are caught in words, in spinning new words and rearranging old ones.

Surely, that is not creation. Since we are not creative, the only expression of creativeness left to us is sex. In the sexual act there is forgetfulness, and in forgetfulness alone there is creation. The sexual act for a split second gives you freedom from that self which is of the mind, and therefore it has become a problem. Surely, creativeness comes into being only when there is absence of thought which is of the 'me', of the 'mine'. I do not know if you have noticed that in moments of great crisis, in moments of great joy, the consciousness of 'me' and 'mine' which is the product of the mind, disappears.

In that moment of expansive appreciation of life, of intense joy, there is creativeness. To put it simply, when self is absent there is creation; and since all of us are caught in the and intellect, naturally there is no absence of self. On the contrary, in that field, in that striving to be, there is an exaggerated expansion of the self and therefore no creativeness. Therefore, sex is the only means of being creative, of experiencing the absence of the self - and since the mere sexual act becomes habitual, that too is wearisome and gives strength to the continuity of the self, so sex becomes a problem.

In order to solve the problem of sex, we will have to approach it, not on any one level of thought, but from every direction, from every side - the educational, religious, and moral. When we are young, we have a strong feeling of sex attraction, and we marry - or are married off by our parents, as happens here in the East. Parents are often concerned only with getting rid of their boys and girls, and the pair, the boy and the girl, have no knowledge of sexual matters. Within the sacred law of society, the man can suppress his wife, destroy her, give her children year after year - and it is perfectly all right. Under the guise of respectability, he can become a completely immoral person.

One has to understand and educate the boy and the girl - and that requires extraordinary intelligence on the part of the educator. Unfortunately, our fathers, mothers, and teachers all need this same education; they are as dull as dishwater, they only know the do's, don'ts, and taboos, they have no intelligence for this problem. To help the boy and girl we will have to have a new teacher who is really educated. But through the cinema and the advertisements with their half-naked girls, their luscious women, and lavish houses, and through various other means, society is giving stimulation to sensate values, and what do you expect? If he is married, the man takes it out on his wife; if he is not married, he goes to someone under cover.

It is a difficult problem to bring intelligence to the boy and the girl. On every side human beings are exploiting each other through sex, through property, through relationship; and religiously, there is no creativeness at all. On the contrary, the constant meditation, the rituals or pujas, the repetition of words are all merely mechanical acts with certain responses; but that is not creative thinking, creative living.

Religiously, you are merely traditional therefore, there is no creative inquiry into the discovery of reality. Religiously, you are regimented, and where there is regimentation, whether it is in the military or the religious sense, obviously there cannot be creativeness; therefore, you seek creativeness through sex. Free the mind from orthodoxy, from ritual, from regimentation and dogmatism so that it can be creative, and then the problem of sex will not be so great or so dominant.

There is another side to this problem: in the sexual relationship between man and woman, there is no love. The woman is merely used as a means of sexual gratification. Surely, sirs, love is not the product of the mind; love is not the result of thought; love is not the outcome of a contract. Here in this country the boy and the girl hardly know each other, yet they are married and have sexual relations. The boy and girl accept each other and say, ''You give me this, and I give you that,'' or ''You give me your body, and I give you security, I give you my calculated affection.'' When the husband says, ''I love you,'' it is merely a response of the mind; because he gives his wife a certain protection, he expects of her and she gives him her favor.

This relationship of calculation is called love. It is an obvious fact - you may not like me to put it so brutally, but it is the actual fact. Such marriage is said to be for love, but it is a mere matter of exchange; it is a bania marriage, it reveals the mentality of the market place. Surely, in such marriage there cannot be love, can there? Love is not of the mind, but since we have cultivated the mind, we use that word love to cover the field of the mind.

Surely, love has nothing to do with the mind, it is not the product of the mind; love is entirely independent of calculation, of thought. When there is no love, then the framework of marriage as an institution becomes a necessity. When there is love, then sex is not a problem - it is the lack of love that makes it into a problem. Don't you know?

When you love somebody really deeply - not with the love of the mind, but really from the heart - you share with him or her everything that you have, not your body only, but everything. In your trouble, you ask her help and she helps you. There is no division between man and woman when you love somebody, but there is a sexual problem when you do not know that love. We know only the love of the brain; thought has produced it, and a product of thought is still thought, it is not love.

So, this problem of sex is not simple and it cannot be solved on its own level. To try to solve it purely biologically is absurd; and to approach it through religion or to try to solve it as though it were a mere matter of physical adjustment, of glandular action, or to hedge it in with taboos and condemnations is all too immature, childish, and stupid. It requires intelligence of the highest order.

To understand ourselves in our relationship with another requires intelligence far more swift and subtle than to understand nature. But we seek to understand without intelligence; we want immediate action, an immediate solution, and the problem becomes more and more important. Have you noticed a man whose heart is empty, how his face becomes ugly and how the children he produces are ugly and immature? And because they have had no affection, they remain immature for the rest of their lives.

Look at your faces sometime in the mirror - how unformed, how undefined they are! You have brains to find out, and you are caught in the brain. Love is not mere thought; thoughts are only the external action of the brain. Love is much deeper, much more profound, and the profundity of life can be discovered only in love. Without love, life has no meaning - and that is the sad part of our existence. We grow old while still immature; our bodies become old, fat, and ugly, and we remain thoughtless.

Though we read and talk about it, we have never known the perfume of life. Mere reading and verbalizing indicates an utter lack of the warmth of heart that enriches life; and without that quality of love, do what you will, join any society, bring about any law, you will not solve this problem. To love is to be chaste. Mere intellect is not chastity. The man who tries to be chaste in thought is unchaste because he has no love. Only the man who loves is chaste, pure, incorruptible.

Source- Jiddu Krishnamurti Fourth Talk in Poona 1948

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