Self-Inquiry Meeting
On-site Dialogue with Henry Fischer
April 16, 2025

On Wednesday nine participants gathered for a KECC sponsored dialogue at the Esquimalt Gorge Park Pavilion in Victoria.

After a period of silence, it was suggested that dialogue might be a journey in the unknown as a field of shared listening instead of a conversation between separate identities governed by what we already know. The group listened to this comment. From this the group explored interest and passion questioning whether interests were particular and whether passion might be something different. Perhaps some kind of energy that doesn’t have an object.

The following Krishnamurti quote was read from the Book of Life (April 27):

A passionate mind is inquiring

Obviously there must be passion, and the question is how to revive that passion. Do not let us misunderstand each other. I mean passion in every sense, not merely sexual passion which is a very small thing. And most of us are satisfied with that because every other passion has been destroyed—in the office, in the factory, through following a certain job, routine, learning techniques—so there is no passion left; there is no creative sense of urgency and release. Therefore sex becomes important to us, and there we get lost in petty passion which becomes an enormous problem to the narrow, virtuous mind, or else it soon becomes a habit and dies. I am using the word passion as a total thing. A passionate man who feels strongly is not satisfied merely with some little job—whether it be the job of a prime minister, or of a cook, or what you will. A mind that is passionate is inquiring, searching, looking, asking, demanding, not merely trying to find for its discontent some object in which it can fulfill itself and go to sleep. A passionate mind is groping, seeking, breaking through, not accepting any tradition; it is not a decided mind, not a mind that has arrived, but it is a young mind that is ever arriving.

The group explored passion as energy and looked for what might limit this passion. Was the self ( what “I know” about “myself”) a kind of lack of energy and enthusiasm for life.

The following excerpt from the Book of Life was read to continue exploration of this topic (April 28):

Now, how is such a mind to come into being? It must happen. Obviously, a petty mind cannot work at it. A petty mind trying to become passionate will merely reduce everything to its own pettiness. It must happen, and it can only happen when the mind sees its own pettiness and yet does not try to do anything about it.

The group explored what kind of action Krishnamurti was getting at here. What does it mean to do nothing about a reaction? What is faced by not going along with the current of what the brain says is the right image to produce to manage a situation.

Could passion be something beyond our comprehension?

At the end of the dialogue it was suggested that perhaps this was all in the field of self-consciousness or limitation and was it possible for the group to explore love or presence or something which was not this limited offering from thought? Could this be another trap of thought? It was suggested that the group might consider this next time.

Henry Fischer

Self-Inquiry Meeting
On-site Dialogue with Henry Fischer
April 9, 2025

The KECC Krishnamurti dialogue was held at Goward House in Victoria on Wednesday at 4:30-6pm. The dialogue contained four participants. A brief discussion was held about how dialogue related to Krishnamurti’s teachings may be different from other forms of group dialogue. There was an invitation to consider dialogue not about exchanging opinions or seeking conclusions, but rather an exploration directly into truth without the interference of authority. The group seemed to acknowledge this and agree to experimentation with this suggestion.

One of the participants introduced the following excerpt from The Book of Life (J. Krishnamurti) July 26:

Follow the movement of suffering

What is suffering?…What does it mean? What is it that is suffering? Not why there is suffering, not what is the cause of suffering, but what is actually happening? I do not know if you see the difference. Then I am simply aware of suffering, not as apart from me, not as an observer watching suffering—it is part of me, that is, the whole of me is suffering. Then I am able to follow its movement, see where it leads. Surely if I do that, it opens up, does it not? Then I see that I have laid emphasis on the “me”—not on the person whom I love. He only acted to cover me from my misery, from my loneliness, from my misfortune. As I am not something, I hoped he would be that. That has gone; I am left, I am lost, I am lonely. Without him, I am nothing. So I cry. It is not that he is gone but that I am left. I am alone. …There are innumerable people to help me to escape—thousands of so-called religious people, with their beliefs and dogmas, hopes and fantasies—“It is karma, it is God’s will”—you know, all giving me a way out. But if I can stay with it and not put it away from me, not try to circumscribe or deny it, then what happens? What is the state of my mind when it is thus following the movement of suffering?

The group explored the meaning of a direct observation of suffering. There was a suggestion that a personal event we are going through could be a doorway into considering this question actually (rather than simply intellectually). Personal stories were shared and the group immediately looked into the more immediate reality of suffering at this point and the relationship between suffering, images, thinking and the sense of “me”. It was suggested that one could remain with the feeling and this was further questioned to consider if there is a difference between “me” looking at a feeling and a kind of looking that also questions the looking itself.

An excerpt from The Book of Life (J. Krishnamurti) July 27 was brought into the dialogue:

Spontaneous Comprehension

We never say, “Let me see what that thing is that suffers.” You cannot see by enforcement, by discipline. You must look with interest, with spontaneous comprehension. Then you will see that the thing we call suffering, pain, the thing that we avoid, and the discipline, have all gone. As long as I have no relationship to the thing as outside me, the problem is not; the moment I establish a relationship with it outside me, the problem is. As long as I treat suffering as something outside—I suffer because I lost my brother, because I have no money, because of this or that—I establish a relationship to it and that relationship is fictitious. But if I am that thing, if I see the fact, then the whole thing is transformed, it all has a different meaning. Then there is full attention, integrated attention and that which is completely regarded is understood and dissolved, and so there is no fear and therefore the word sorrow is non-existent.

The group initially marvelled at how well the two excerpts fit together. Dialogue ensued once again into the nature of suffering questioning that when suffering is not treated as something separate from the “me” what happens then?

It wasn’t clear to the group if this was my suffering or suffering itself or if the suffering was still being projected “outside” me in some way. One participant suggested that suffering and human sorrow may be different. The group considered this but seemed to remain looking at this felt sense of suffering— what I don’t like and want to get away from. There was some questions about “who” or “what” observing this.

The dialogue ended with a quiet acknowledgment of the depth of the inquiry, and the realization that the essence of the dialogue was not in answers, but in the act of looking together and perhaps questioning the looking itself. The group discussed the opportunity to go on personal or group study retreats at the KECC located in Swanwick.

Henry Fischer

Learning Together
Online 5- day workshop with Jackie McInley
March 26-30, 2025

The overall theme of our workshop was learning together and our first question was: “What are we here to learn?” Being in the present moment was felt to be the place where real learning begins. Our dialogue then delved into the question: “ But what is the present moment?”. Does the mind mistake the past as the present? What we call the present, is actually a reality formed and informed by past experience and prerecorded thought.

Throughout the week we explored several topics including perception, identified thought, and the nature of inquiry itself. An interesting dichotomy emerged when we were wondering together, whether inquiry and awareness could exist simultaneously. Doesn’t awareness need complete stillness and silence, not a conscious process of investigation?

Our workshop ended with our whole impression of existence embodied as the “me”. We explored how we see ourselves as the thinker who thinks: we wondered if it was in fact thought that was “thinking up” the sense of me? As our workshop came to a close, there was a feeling of affection and sharing between us, and that perhaps some real learning had indeed taken place.

Jackie McInley
open-door-worldwide.com

Part of a six-day series led by JC Tefft entitled “Investigating Truth.”
Sponsored by the Krishnamurti Educational Centre of Canada
Day Five: March 16, 2025
8 Attendees Present

Using Krishnamurti’s teachings as a guide, we asked and investigated the question: ‘What is the Nature of Enlightened Being?

“He alone shall know truth who is not seeking; not striving; not trying to achieve a result…. Truth is not continuous. Truth has no abiding place; it is seen from moment to moment. Truth is always new, therefore timeless.”
~ J. Krishnamurti ~

“Attachments to conceptualizations of Mind focus attention onto concepts created of Mind – to the exclusion of Truth. Such attachments are the root cause of the many and varied psychological problems that are not only unique to humankind, but also is the root cause of psychological suffering within humankind?”
~ JC Tefft ~

Referencing Krishnamurti’s teachings throughout, JC shared testimony and insight into the nature of Enlightened Being. JC shared his personal experience in this way. Attendees were encouraged to share insights of their own as well.

Primary references for Krishnamurti quotations came from: ‘The Book of Life’ – ‘Krishnamurti’s Journal’ – ‘Probing the Mystery: J. Krishnamurti’s Process’ – Scott Kiloby, ‘Reflections of the One Life’ – and ‘Krishnamurti to Himself: His Last Journal.’

JC Tefft
jctefft.com

Part of a six-day series led by JC Tefft entitled “Investigating Truth.”
Sponsored by the Krishnamurti Educational Centre of Canada
Day Five: March 2, 2025
9 Attendees Present

Using Krishnamurti’s teachings as a guide, we asked and investigated the question: ‘What is True Freedom?

“Freedom from the known is to be a light unto oneself – then it is not an abstraction, a projection conjured up by thought. Actual freedom is freedom from dependency, from attachment, and the craving for experience. Freedom from the … structure of thought is to be a light unto oneself. In this light all action takes place, and such action is never contradictory.”
~ J. Krishnamurti ~

“Freedom means to have no psychological conflict inwardly.”
~ J. Krishnamurti ~

“True freedom is present when the conditioned mind is no longer in the foreground of conscious being – not unlike when we were a child – prior to when concepts of mind appeared that caught our attention and increasingly assumed center stage.”
~ JC Tefft ~

“True freedom is limitless – meaning – not limited to concepts and thoughts. True freedom has no boundaries – no limitations at all. It is totally free of attachment to the content of mind.”
~ JC Tefft ~

Referencing Krishnamurti’s teachings throughout, JC shared testimony and insight into the nature of freedom from attachment to the content of Mind. Attendees were encouraged to share insights of their own as well.

Primary references for Krishnamurti quotations came from: ‘The Book of Life’ – ‘Krishnamurti’s Journal’ – and ‘Krishnamurti to Himself: His Last Journal.’

JC Tefft
jctefft.com