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.
– Jiddu Krishnamurti (From a talk given on September 19, 1948)
We do not listen. There are too many noises about us; inside us, there is too much talk, too much questioning, too much demanding, too many urges, compulsions. We have so many things and we never listen to any one of them completely, totally, to the very end. And if you would kindly so listen, you will see that, in spite of yourself, the mutation, that emptiness, that transformation, the perception of what is true, comes into being. You don’t have to do a thing, because what you do will interfere, because you are greedy, you are envious, you are full of hate, ambition, and all the mischief that thought can make. So if you can listen happily, effortlessly, then perhaps in the quiet, deep, silence you will know what is truth. And it is only that truth that liberates, and nothing else. That is why you must stand completely alone. You cannot listen through another; you cannot see with the eyes of another; you cannot think with the thoughts of others. But yet you listen through others, see through the activities, through the saints, through the dictum of others. So if you can put away all these secondary things, the activities of others, and be simple, quiet, and listen, then you will find out.
Sorrow has to be understood and not ignored. To ignore it is to give continuity to suffering; to ignore it is to escape from suffering. To understand suffering needs an operational, experimental approach. To experiment is not to seek a definite result. If you seek a definite result, experiment is not possible. If you know what you want, the going after it is not experimentation. If you seek to get over suffering, which is to condemn it, then you do not understand its whole process; when you try to overcome suffering, your only concern is to avoid it. To understand suffering, there must be no positive action of the mind to justify or to overcome it: the mind must be entirely passive, silently watchful, so that it can follow without hesitation the unfolding of sorrow. Mind cannot follow the story of sorrow if it is tethered to any hope, conclusion or remembrance. To follow the swift movement of what is, the mind must be free; freedom is not to be had at the end, it must be there at the very beginning. “What is the meaning of all this sorrow?”
Is not sorrow the indication of conflict, the conflict of pain and pleasure? Is not sorrow the intimation of ignorance? Ignorance is not lack of information about facts; ignorance is unawareness of the total process of oneself. There must be suffering as long as there is no understanding of the ways of the self; and the ways of the self are to be discovered only in the action of relationship. “But my relationship has come to an end.”
There is no end to relationship. There may be the end of a particular relationship; but relationship can never end. To be is to be related, and nothing can live in isolation. Though we try to isolate ourselves through a particular relationship, such isolation will inevitably breed sorrow. Sorrow is the process of isolation. “Can life ever be what it has been?”
Can the joy of yesterday ever be repeated today? The desire for repetition arises only when there is no joy today; when today is empty, we look to the past or to the future. The desire for repetition is desire for continuity, and in continuity there is never the new. There is happiness, not in the past or in the future, but only in the movement of the present.
– Jiddu Krishnamurti
Do please listen to this, it is not complicated. It demands attention, and attention has its own discipline; you don’t have to introduce a system of discipline. You know, sirs, what this world needs is not politicians or more engineers, but free human beings. Engineers and scientists may be necessary, but it seems to me that what the world needs is human beings who are free, who are creative, who have no fear. And most of us are ridden with fear. If you can go profoundly into fear and really understand it, you will come out with innocency, so that your mind is clear. That is what we need, and that is why it is very important to understand how to look at a fact, how to look at your fear. That is the whole problem, not how to get rid of fear, not how to be courageous, not what to do about fear, but to be fully with the fact.
– Jiddu Krishnamurti
When you see a beautiful thing, there is immediate joy; you see a sunset and there is an immediate reaction of joy. That joy, a few moments later, becomes a memory. That memory of the joy, is it a living thing? Is the memory of the sunset a living thing? No, it is a dead thing. So, with that dead imprint of a sunset, through that, you want to find joy. Memory has no joy; it is only the remembrance of something which created the joy. Memory in itself has no joy. There is joy, the immediate reaction to the beauty of a tree; and then memory comes in and destroys that joy. So, if there is a constant perception of beauty without the accumulation of memories, then there is the possibility of joy everlasting.
– Jiddu Krishnamurti
This preoccupation with the body prevents adaptablity to the present, the gaining of vitality and movement, however limited. The self, with its preoccupations, brings about its own pains and problems, which affect the body; and concern over bodily ills only further hinders the body. This does not mean that health should be neglected; but preoccupation with health, like preoccupation with truth with ideas, only entrenches the mind in its own pettiness. There is a vast difference between a preoccupied mind and an active mind. An active mind is silent, aware, choiceless.
– Jiddu Krishnamurti
Sorrow follows us like our shadow, and we do not seem to be able to resolve it. Sorrow has an ending, but it does not come about through any system or method. There is no sorrow when there is perception of ‘what is’. When you see very clearly what is whether it be the fact that life has no fulfilment, or the fact that your son, your brother, or your husband is dead; when you know the fact as it actually is, without interpretation, without having an opinion about it, without any ideation, ideals, or judgements, then I think there is the ending of sorrow.
– Jiddu Krishnamurti