I wonder if you might speak to that a little bit and why it's so vital to wrestle with.

Yeah, this is a difficult one.

Yes, and I'm sure you've already, as you were saying, extensively covered what this expression, the hermeneutic suspicion, might be all about.

But there is a sense, there is a sort of satisfaction, I think, that we get from disrupting, from resisting, from interrupting, from countering moments, cultural moments, which we perceive as deeply unjust.

And... you know, I'm all for that.

I'm all for resistance in the name of the good.

I'm all for it.

And I wonder what has he meant to you in your own spiritual journey? Yeah.

So to what degree like did his non-teachings, which we can get to that problem soon, did like, did they play a consistent role in the education?

Yeah, very good question.

So I can answer that in two ways.

I think that, well, there was something called, I think in our time it was called K-Time.

I think it's since probably now still called Enquiry Time or something of the sort.

But there was a time dedicated, not necessarily to Krishnamurti, but to the whole movement of inquiry, self-inquiry, philosophical dialogue, going into issues either that were happening at the school or in the world at large, or kind of more important existential issues.

So you would have a sort of space of two or three hours in the week where classes would stop and that would happen.

How has that relationship changed over time?