Mainstream media find any excuse to make sex seem appealing, so here are 9 ways in which sex is disgusting.
- It’s a chemical addiction, and it’s built into most people’s bodies, so it’s very hard to stop taking the drug. If you think you’re not a sexual drug addict, just try not doing or thinking about sexual things for a few days, weeks, or months (depending on how often you usually do it). The withdrawal symptoms are similar to cocaine (anxiety, depression, fatigue, insomnia, nightmares, obsessive thoughts, etc.). Sex is often associated with other drug use.
- There are few/no natural safeguards. Sexual cravings often lead people to create unwanted children, too many children, or to have abortions. There are also a wide variety of sexually transmitted diseases, some life-threatening. It’s very easy for people to be physically compatible but mentally incompatible, with short, lustful actions causing many difficult, life-long consequences for multiple people.
- Sex involves close, including oral, contact between parts of the body that are otherwise only associated with using the toilet.
- Sex-related organs of the body (e.g., women’s enlarged hips and breasts, men’s prostate and external sex organs, etc.) are quite fragile, and are prone to cancers, injuries, pain, and infections.
- Sex involves the body automatically creating things that are technically alive (sperm and eggs), and then destroying most of them.
- People’s bodies are just different configurations of skin, fat, muscles, glands, nerves, bones, etc., but sexuality causes people to get attached to certain configurations, putting pressure on people to modify their bodies, often unhealthfully.
- People often associate sexual thoughts with racist thoughts, preferring the physical features of their own ethnic group. Humanity probably began as a single species in Africa 50,000 to 100,000 years ago, and we keep moving farther and farther away from that genetic unity.
- Sex, and sexualized media, encourages people to revel/wallow in very self-indulgent, fickle, exploitive, greedy, jealous, aggressive, objectifying, shallow/mindless, etc. states of mind. Much like food advertising, sexualized media is very charged and harsh, showing exaggerated things in extreme situations. Pretty people with little intelligence or education often receive ridiculously large amounts of money and power as actors, models, or politicians.
- Sex has led to a variety of dangerous, exploitive, or criminal social activities: harassment, discrimination, segregation, strip clubs, sex clubs, porn, prostitution, sex slave trafficking, forced marriage, rape, genital mutilation, castration, etc. About 50% of people who have been raped develop PTSD (source).
“…since Freud, the most extravagant fancies in the realm of love are considered to be perfectly normal (a person without them is regarded as a case for treatment), in the realm of death (the other great pole of human life) any strange fancies are still classed as ‘morbid’. The Suttas reverse the situation: sensual thoughts are the thoughts of a sick man (sick with ignorance and craving), and the way to health is through thoughts of foulness and the diseases of the body, and of its death and decomposition” (Ñāṇavīra Thera, “Clearing the Path”).
Will more stuff, more money, more hours at work, more friends, more activities, more pleasure… really solve the big problems of life (i.e., suffering due to loss, aging, and death)?
As a Western scientist, here are the questions that I would ask the most accomplished Buddhists (i.e., Arahants, Bodhisattvas, or Buddhas) about mindstreams and self-other mental construction:
- Can we identify substances that act as substrates/support for mental phenomena, as well as their properties, how they nourish/support minds, and the ways in which certain mental phenomena can emerge from, or be encoded/preserved upon, certain substrates?
- Is nirvana a more stable substrate for the mind?
- Why is the mind radiant? Are mental phenomena encoded on some kind of light?
- How cohesive and stable is a mindstream? Does it degrade, when the body is old or unhealthy? Between lives, can mindstreams split (like light) or fade/degrade (like radio waves), if they are not reborn quickly enough?
- Could we develop signatures/fingerprints (like a hash function) for specific mental phenomena or for an individual’s mindstream, and track those phenomena’s movement through and between different substrates/lives?
- Can the karmic seed-to-fruit metaphor be demonstrated under well-controlled (i.e., laboratory) conditions? How exact/one-for-one/fair is karmic retribution, and do any other forces intervene (e.g., the natural environment, genetics, the actions of other beings, etc.)?
- Can we compare the mental and substrate phenomena of different species with our own?
- If everything we see and think is a construct, are there methods of consciously controlling the constructions? For example, could I consciously construct the perception/vision of an apple sitting on a table, or of another person in the room with me, when there is not really one there (i.e., a waking lucid dream)?
“This life… there must… be more…” (Moby & Skylar Grey, “The Last Day“).
If one isn’t willing or able to conform to a social/cultural identity or role, it often doesn’t matter how much one treasures or desires people or a life in that society, because they and/or you often will choose, or be pressured or required, to be separate from each other.
Probably the biggest difference I see between Buddhism and the world’s other largest religions (i.e., Christianity, Hinduism, and Islam) is whether or not they consider worldly life to be “good.”
The other big religions usually say that worldly life (i.e., mass production and consumption, seeking pleasure and avoiding pain, cultivating attachments to people and things, developing a sense of self, etc.) is good, is connected to an eternal creator God and is itself spiritually meaningful, is worth spending all of one’s time and energy exploring and pursuing, etc.
However, Buddhism says that we are in an unfortunate state of existence (involving constant struggle and inevitable loss), that the physical details of this life are ultimately meaningless because they are very fleeting, that the only God-like beings one can see from here are trapped in impermanent lives like we are (they only live longer than we do), and that one should spend as much time as possible trying to permanently (i.e., without rebirth) escape from this prison. From a Buddhist perspective, perhaps the only things in life that are really good are people’s capacities to help themselves and others understand and undo their predicament.