Self-Inquiry with Henry Fischer, April 30, 2025

Self-Inquiry Meeting
On-site Dialogue with Henry Fischer
April 30, 2025

On Wednesday six 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 may not be about our experience or our expertise but might require one to look at oneself as one has never looked before— not as an idea but as a fact (actuality).

It was suggested that absolutely everything we know or experience might not be love whatsoever. It may be only a memory already conditioned and judged by its utility to this self which is often describes as “me”. Is there a “me”? Why would one ask such a question like this? Does it have something to do with suffering and conflict? Surely in suffering and conflict me is always there. But the suffering is desired to end, and one doesn’t consider instead that perhaps the me could end. Is the “me” the root of this suffering? Does one need this “me” even though of course it continues to produce images and tell a story of what it thinks? Could this bring one to the precipice of being a true revolutionary…

The following Krishnamurti quote is a shortened excerpt from the August 6 entry in Book of Life by J. Krishnamurti:

The true revolutionary
Truth is not for those who are respectable, nor for those who desire self-extension, self- fulfillment. Truth is not for those who are seeking security, permanency; for the permanency they seek is merely the opposite of impermanency. Truth comes to him who is free of time, who is not using time as a means of self-extension. Time means memory of yesterday, memory of your family, of your race, of your particular

As the dialogue began to conclude the group asked questions about fear and attachment. There was a suggestion to bring this forward in May when the dialogues continues with a new facilitator.

Henry Fischer

 

Self-Inquiry with Henry Fischer, April 27, 2025

Self-Inquiry Meeting
On-site Dialogue with Henry Fischer
April 27, 2025

On Sunday fourteen participants gathered for a KECC dialogue at Swanwick.

After a period of silence, newcomers were introduced to dialogue as an all inclusive unfolding process that includes thoughts, emotions, feelings, perception, the senses and the subject which is being explored. The invitation is to see if observation naturally connects us and engages us in a passionate exploration of the unknown rather than an affirmation of what we already know.

The following Krishnamurti quote was read from the Book of Life (May 22). This is only an excerpt however the entire entry was read at the dialogue:

All thought is partial
You and I realize that we are conditioned… The fact is that we are conditioned, and that all thought to understand this conditioning will always be partial; therefore there is never a total comprehension, and only in total comprehension of the whole process of thinking is there freedom…

The facilitator asked if it was possible to see anything afresh without the past interfering. The group quickly challenged this pointing out that it may be an ideal but the actuality is that thought is limited and conditioned. Perhaps there was something fresh in considering what is normally taken as real to instead be the unfolding of thought. In this way, the past is new in that it is freshly occurring.

There were also questions about whether we are actually seeing or if instead we are living inside a kind of projection of memory which we take to be ourselves.

Is freedom possible as an actuality or is it just a projected ideal? What does it mean to see the truth of conditioning and yet not to be defined or limited by it? Is there a freedom from the known which is not idealized or imagined?

The group also looked at fear and whether fear was also a description, a movement away from what is.

Henry Fischer

Self-Inquiry with Henry Fischer, April 23, 2025

Self-Inquiry Meeting
On-site Dialogue with Henry Fischer
April 23, 2025

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

After a period of silence, the group was asked to bring forth any “burning” questions, life experiences or readings from Krishnamurti which the group could examine together. It was asked to further define “what is burning” but the definition was left with the group to determine this meaning. It began with a question about innocence and images (“the idea of ourselves or each other”) to see if innocence and images are mutually exclusive.

Quite appropriately, the group described that they do, in fact, have images of themselves and one another, and that these images sometimes seem to come from a kind of fear or defensiveness, but other times seem to offer value and insight into the nature of another.

Although these images seem to offer insight into the nature of another person, the actuality seems quite the opposite, as these images come from the one who is seeing and not from what is seen? Therefore if these images don’t have an accuracy about what is out there what does that say about the image-maker? Does the image-maker use these images to avoid something? If so what is being avoided? It was suggested that there might be something which doesn’t have a label at all but is somewhat exciting and unsettling, a kind of unknown and unresolved energetic state which is avoided. In lieu of closing comments and because a reading wasn’t offered to begin the inquiry, instead, a reading was brought in to address the kind of unresolved nature beneath images which may not have an object or “known” experience or even permanent state to it.

The following is an excerpt from The Book of Life, J. Krishnamurti (July 5):

We seek happiness through things, through relationship, through thoughts, ideas. So things, relationship, and ideas become all-important and not happiness… Things are impermanent, they wear out and are lost; relationship is constant friction and death awaits; ideas and beliefs have no stability, no permanency. We seek happiness in them and yet do not realize their impermanency… To find out the true meaning of happiness, we must explore the river of self-knowledge. Self-knowledge is not an end in itself. Is there a source to a stream? Every drop of water from the beginning to the end makes the river. To imagine that we will find happiness at the source is to be mistaken. It is to be found where you are on the river of self- knowledge.

Henry Fischer

Self-Inquiry with Henry Fischer, April 20, 2025

Self-Inquiry Meeting
On-site Dialogue with Henry Fischer
April 20, 2025

On Sunday six participants gathered for a KECC dialogue at Swanwick.

After a period of silence, newcomers were introduced to dialogue as an exploration into what we don’t know rather than an intellectual conversation between individuals.

The following Krishnamurti quote was read from the Book of Life (April 20) with the most essential excerpts being included here to highlight what the group considered:

…The thing called passion has to be understood and not suppressed or sublimated, and it is no good finding a substitute for it.

Truth is not to be conquered; you cannot storm it; it will slip through your hands if you try to grasp it. Truth comes silently, without your knowing. What you know is not truth, it is only an idea, a symbol. The shadow is not the real.

The group began by looking at what Krishnamurti meant by “the shadow is not the real” by considering the sentence before it which pointed to “the known” as this shadow. But what qualities could then be unknown which might relate to some sense of this word passion? The group picked up on several qualities perhaps playfulness, being surprised, having some sense of freedom, going beyond the self or identity. There seemed to be an energy that was hard to put into the words but the group became alive with enthusiasm as if it were encountering something new that didn’t fit into the known but which seemed very active in life itself. Perhaps as life itself.

The group continued to explore this energy as passion and whether Krishnamurti was pointing to a kind of potential energy which is cut off once knowledge is believed to be its source. The group also considered the way images themselves might limit this potential by wrongfully fixing a kind of openness to all possibility into a limited frame and then living from that image.

Henry Fischer

Self-Inquiry with Henry Fischer, April 16, 2025

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 with Henry Fischer, April 13, 2025

Self-Inquiry Meeting
On-site Dialogue with Henry Fischer
April 13, 2025

After a brief period of silence the following Krishnamurti extract from the Book Of Life (June 6) entry was read aloud. Ten participants were present at this dialogue into the truth of our existence:

The highest form of energy

An idea about energy is entirely different from the fact of energy itself. We have formulas or concepts of how to bring about a quality of energy that is of the highest quality. But the formula is entirely different from the renovating, renewing quality of energy itself.

…The highest form of this energy, the apogee, is the state of mind when it has no idea, no thought, no sense of a direction or motive—that is pure energy. And that quality of energy cannot be sought after. You can’t say, “Well, tell me how to get it, the modus operandi, the way.” There is no way to it. To find out for ourselves the nature of this energy, we must begin to understand the daily energy that is wasted—the energy when we talk, when we hear a bird, a voice, when we see the river, the vast sky and the villagers, dirty, ill kept, ill, half-starved, and the tree that withdraws of an evening from all the light of day. The very observation of everything is energy. And this energy we derive through food, through the sun’s rays. This physical, daily energy that one has, obviously can be augmented, increased, by the right kind of food and so on. That is necessary, obviously. But that same energy which becomes the energy of the psyche— that is, thought—the moment that energy has any contradiction in itself, that energy is a waste of energy.

The facilitator discussed the importance of exploring together not merely as an intellectual exercise but to uncover what is operating in human consciousness as we explore any topics we bring forward.

The group looked at contradictions in thought itself and it was suggested that we do not see the contraction perhaps because we are already existing as the contraction. From this the group mainly focused on sense-making and how there appears to be a kind of organization or analysis of what is happening as a kind of thought-projection. Might we experiment to see if it is possible to simply be with being rather than relating in this fragmented way? Other themes like psychological security, trust, resistance to dissolving a sense of self were touched on throughout the dialogue.

Is the appearance of sense-making itself an indication we have lost connection with energy in its highest form. Is it so? Do we see the limitation of thought? Is it almost like thought traces an outline of what we think we are but do we see that this outline doesn’t include the whole of life? There was a sense of looking for something permanent and yet a realization (at least at the intellectual level) that there seems to be nothing permanent in the movement of life.

Henry Fischer

Self-Inquiry with Henry Fischer, April 9, 2025

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

Self-Inquiry with Henry Fischer, April 6, 2025

Self-Inquiry Meeting
On-site Dialogue with Henry Fischer
April 6, 2025

Ralph Tiller began by inviting all dialogue attendees to the 2025 KECC events and personal study stays at Swanwick and in Victoria and communicated that dialogue is an exploration in self-inquiry. He introduced Henry Fischer as April’s support person and dialogue facilitator. Nine people were present at the dialogue.

Henry began with an invitation to consider that we are coming together as human consciousness and that we might be tentative about what we know. He welcomed all attendees to be facilitators and explore topics together potentially as one human consciousness exposing itself as it is. After a period of quiet the following reading from The Book of Life (excerpts from J. Krishnamurti) was offered:

“A healthy, normal reaction I have to find out why desire has such potency in my life. It may be right or it may not be right. I have to find out. I see that. Desire arises, which is a reaction, which is a healthy, normal reaction; otherwise, I would be dead. I see a beautiful thing and I say, “By Jove, I want that.” If I didn’t, I’d be dead. But in the constant pursuit of it there is pain. That’s my problem—there is pain as well as pleasure. I see a beautiful woman, and she is beautiful; it would be most absurd to say, “No, she’s not.” This is a fact. But what gives continuity to the pleasure? Obviously it is thought, thinking about it… I think about it. It is no longer the direct relationship with the object, which is desire, but thought now increases that desire by thinking about it, by having images, pictures, ideas… …Thought comes in and says, “Please, you must have it; that’s growth; that is important; that is not important; this is vital for your life; this is not vital for your life.” But I can look at it and have a desire, and that’s the end of it, without interference of thought.”

The group began by considering both the reading and the invitation that we explore as one human consciousness. There was some pointing out that delight might be a better word than desire for the direct experience of sensory desire and also some looking at what was meant by the word consciousness. Did it refer to some experiences and not others? Is it increased by attention, meaning is there a distinction between the conscious and unconscious? Was it divided in some way that wasn’t the activity of thought? There was also discussion about awareness and interest in the reactions of everyday life.

The group finally moved into considering the movement of wanting itself (without an object) and desire (with an object). There was some sensing that wanting itself was an undesirable state but did it reveal something that is normally covered over by the activity of seeking an object of desire?

Henry Fischer

Learning Together with Jackie McInley, March 26-30, 2025

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

Exploring Ourselves with Jackie McInley, March 15, 2025

Exploring Ourselves
Online dialogue with Jackie McInley
March 15, 2025

Todays dialogue began with the world dialogue itself and its etymology. The meaning of the word comes from dia: through and logos: word or meaning. Through the word: a flow of meaning or connection through words. Participants exchanged on how dialogue is a forum where one becomes aware of what is. The drives behind our behaviour can also be exposed in dialogue. We also asked what role dialogue indeed can play in life?

Our questioning expanded into wondering whether dialogue is a practice? Should it be repeated frequently to deepen the investigation into human consciousness and conditioning? Practice, some said, implied a path with a predetermined end point; practice can also become a means to overcome problems and help self improvement.

Can we practice real life? Can we be ok without having a practice to support us? In fact can we live life with no dependancy at all?

Jackie McInley
open-door-worldwide.com