Peace Concert  Musical Event at KECC

On July 19, 2026, KECC hosted a special outdoor classical music concert beneath the beautiful oak trees near the main house. A string quartet from Vancouver performed six original compositions by KECC director Chanda Siddoo-Atwal, alongside well-known Bach and Handel favorites.

With lovely weather, delicious refreshments and a peaceful setting, the afternoon offered guests a wonderful opportunity to enjoy music, nature, and one another’s company. Friends gathered and mingled before and after the concert, creating a warm and intimate atmosphere of appreciation and togetherness.

Inquiry with Zeenat Patel, August 9, 2026

We met at Swanwick, outside near the pool. The dialogue began with an exploration of the quality of togetherness. A participant asked whether, in dialogue, it is possible to speak in a way that is “for everyone,” rather than from a personal opinion or position. This opened the question: What is required for that sense of togetherness? The group explored whether togetherness means simply accepting different opinions, or whether it is possible to look beneath opinions. “What is seeing that despite our different opinions there is togetherness?”

The conversation moved naturally into listening, safety and openness. Zeenat challenged the idea that dialogue necessarily needs to be a “safe space,” asking whether, if dialogue becomes too comfortable, it might simply become an echo chamber. Zeenat asked whether there is a type of listening that can create a sense of safety through listening to the whole of a person “going underneath the words.”

From there, participants examined disturbance, reaction and projection in everyday life. One participant described noticing how easily the mind can anticipate conflict and create a disturbance before anything has actually happened. The question: Where am I coming from when I share something? emerged as an invitation to look at whether our responses come from belief, opinion, fear, or projection. The discussion also touched on compassion and responsibility: Am I my brother’s keeper? If we feel compelled to help another, how do we know what action actually serves the situation?

The dialogue then expanded into questions of boundaries, conflict, and responsibility when opinions become actions that affect others. Zeenat referenced Krishnamurti and questioned whether right action can come from belief or opinion at all. Do we need to find the “right” belief in order to act rightly, or whether something more direct is possible when we see how thought, reaction and separation operate within ourselves?

Toward the end, the dialogue returned to aliveness, simplicity, vulnerability and courage. Participants explored whether it is possible to see a thought simply as a thought, without immediately engaging with it, and whether inquiry can remain light and playful rather than becoming another belief or practice.

The meeting ended in silence, leaving the questions open and alive. It was an engaging and thoughtful gathering, with the spirit of inquiry continuing beyond the meeting and participants looking forward to continuing the dialogue at the Thursday meeting in Victoria.

  • Anastasia Shtamina

Presentation and inquiry with John Duncan, July 30, 2026

“Freedom at the beginning, middle and end” 

We met at Esquimault Gorge Park Pavilion. We sat in a beautiful room with large windows overlooking the park with its beautiful flowers, trees and reflective ponds. A fine spot for a dialogue, and today the subject was a very popular one with the group: Freedom! Who doesn’t like to go into that.

It was mentioned that, as the title suggests, we are always in the midst of Freedom. It is our natural state, it is beaming through the opaque glass house we live in called the me. It shines through darkly. We translate that glow into our own useful definition of what freedom means to us as egos. Freedom to do what we want, political freedom, religious freedom—all of which serves to maintain the safest or happiest existence for the self, the me, the ego, the fragment.

Krishnamurti asserts otherwise. Freedom is not for the me but from the me. Of course.

In this freedom, passion, for example, is not fueled by thought, such as ‘I am passionate about this or that’, resulting in a pleasurable experience; rather, it is the pure expression of joy and ecstasy, free of the striving, demanding and struggle to maintain it. Passion in freedom has none of the demands because it already is. It does not have to be strived for or maintained; it is the essence of life. This passion does not exist for the me. This passion is freedom, a light not lit from the past.

A peculiar quote from Krishnamurti was shared regarding our access or lack thereof to this essence of life, this freedom:

Only when the mind is really free can you discern and find out what the hindrances are that impede freedom.

This quote was taken in by the group with great enjoyment. It is a bit of a koan, with so much to learn by letting it sink in past the logical mind. Starting with freedom, at the beginning!

Another clue from Krishnamurti on what action in our daily lives will ensure that this passion is burning and operating in us:

Nothing will ensure it except the attention of learning, which is action, which is now. In this there is the beauty of passion, which is the total abandonment of the “me” and its time.

The obvious question arose: what is this learning? What is this action, which is now? Well, it was shared that when consciousness is not fragmented by a me, then thought can arise freely in consciousness instead of being grabbed by the me and worked on, controlled, hidden away, or experienced. The controller is the controlled. Me is thought, and me doesn’t understand that; it thinks its job is to control thought to make it manageable, safe, pliable or hidden. All this is the dimension of a me that has no access to passion as we described it.

It will experience a moment in its time according to its judgement of the moment and how it is going, and how it can keep it going or stop it. Otherwise, thoughts are free to flow and flower in consciousness without being experienced by an experiencer. Hence, there is freedom in consciousness, with content or without. The only requisite is freedom from the self, the me, the controller.

‘Not two’, as many philosophies say: not me and my thoughts, not me and you, … ultimately, not me.

 

  • John Duncan

An inquiry with John Duncan, July 26, 2026

We met outside the main house and sat in a circle as a few raindrops fell. A piece from Krishnamurti was shared:

What is it that joins moment to moment, as the thread joins the beads in a necklace? The moment is the new, but the new is absorbed into the old and so the chain of continuity is formed. Is there ever the new, or only recognition of the new by the old? If the old recognizes the new, is it the new? The old can recognize only its own projection; it may call it the new, but it is not. The new is not recognizable; it is a state of non-recognition, non-association. The old gives itself continuity through its own projections; it can never know the new. The new may be translated into the old, but the new cannot be with the old. The experiencing of the new is the absence of the old. The experience and its expression is thought, idea; thought translates the new in terms of the old. It is the old that gives continuity; the old is memory, the word, which is time.

There was some difficulty with the group’s ability to stay with the topic and fully take in what is referred to as “a state of non-recognition, non-association.” When the subject of death came up in reference to what may be required to exist in such a state and our resistance to dying, there was a confusion as to whether we were referring to a fear of physical death or a psychological death. It was pointed out that they do share one and the same fear and resistance, but that we are truly referring to the cause of conflict and fear in us, which is the division of consciousness, the entity put together by thought, the ending of psychological self.

There was sharing of certain people in our lives who have had strokes or who have dementia, and how they are more carefree than ever. This received some pushback as to whether we can meet this challenge before we suffer from illness and disease.

There was also some question as to what we are sharing in dialogue. Is it several different perspectives, all of equal interest, or is it thinking with one mind, moving together rather than bouncing off each other? The intimacy of the former, with its collapsing of the space between us, was lauded.

It all seems to refer back to the quotation from above. While the new is desirable in a philosophical context, it is resisted by our brains and perhaps even our bodies. The absence of the old is an affront to the body’s survival instinct in this case, a threat to the psychological continuity as much as the physical continuity of the body. Several examples were shared of how to get the mind to accept that what we perceive as the old, the known, is actually the new without thought’s recognition and emphasis.

Only when the old is ready to stop seeking security in every moment, to be vulnerable while listening, being attentive, will there be any significant change.

 

  • John Duncan

Presentation and inquiry with John Duncan, July 23, 2026

“Meditation without Effort”

We gathered at the Esquimault Gorge Park pavilion. An introduction to the topic, Meditation without Effort, was given. The emphasis was to create a greater understanding and inquiry into Krishnamurti’s assertion that true meditation is the spirit of religion, where one gathers all one’s energy to move from one dimension to another.

This is not to imply effort to make this movement; rather, it is a dimensional shift that takes place where the gathering of energy, which refers to attention, listening, observation—activities which do not require effort, they are activities of repose—are undertaken, and in so doing the dimensional shift occurs as such. It is wholeness vs. fragmentation that distinguishes the two dimensions.

To put it simply, fragmentation maintains the dimension of time, the me, and obscures the greater dimension of timelessness, the not me. The dimension created by psychological time, with its inherent conflict and fear, has been created by us and therefore it is our responsibility to stop creating it, to end it. As simple and logical an undertaking as this may seem, there are many challenges that keep this from happening. This is visible in oneself and by observing the whole of human history and the world today.

So, what are we to do? What is the *doing* of meditation beyond the description of what is happening regarding dimensional shifts? The tricky part is that there is no doer of meditation. Any action from within the dimension we have created as the me is only a furtherance of the me. The me cannot by its own effort remove the me.

It was noted that this was the Buddha’s key insight that led to his break from asceticism, which he realized was effort, and towards a period of attention that culminated in a transformation—the dimensional shift—that he was no longer attempting to control. His first words after the shift, “This cannot be taught.” This is not an effort.

Meditation without effort. Maximum non-effort. The stillness comes with the increased understanding that any action I make only extends the existence of the dimension of time. In that stillness, that listening, is the existence of something referred to as silence, which expands into the space made by listening. And soon one is listening to silence, rather than hearing the noise. The listening and silence has naturally quieted the noise. It is the silence that ends noise, not more noise.

The shift in dimensions is not one of time or in time; therefore, Krishnamurti’s assertion of Truth being a pathless land is key. This is not a progression of a me on a path, finally getting somewhere, finally arriving, achieving a fixed goal. No, this is a shift in dimensions where knowledge from the dimension of time has no validity. This is a trans-formation, a revolution in consciousness.

And the fact that the me is not a factor or does not have an existence in this dimension is one of the many challenges we mentioned earlier that make this a not-so-common event. Living with death, of an imaginary me, is the line in the sand. For all of us.

 

  • John Duncan

Presentation and inquiry with John Duncan, July 16, 2026 

“A Brief History of Psychological Time.”

We met at Esquimalt Gorge Park Pavilion. A brief introduction to the nature of holistic consciousness and our fragmentation from it as separately identified individuals (egos) preceded our investigation into psychological time and its origin. Consciousness, or more inclusively, life energy as it pertains to all life on earth, can be compared to electricity coming out of a wall socket. It can energize a fan, a computer, an iron etc. which are all very distinct items but the “life force” of all of them is identical. Similarly, the life force in the squirrel, the tree, the human, etc. is identical, and manifests behaviorally via the various nervous systems of those beings. On top of that it was suggested that this energy flows between beings as well like a river. All is energy.

So, what is psychological time and why did Krishnamurti refer to it as the enemy of mankind? Why did he refer so often to the necessity of the ending of time?

The natural state is an ever new “now” with no trace of the past or future. A state of creation. Where is the problem? The continuity of a me, existing as dead memory brought alive by thinking it into the present and projecting a future exists as a contradiction to this fact of the moment being ever new. Still, why a problem? Krishnamurti asserts that the origin of conflict is this division, that fragmenting consciousness into individual selves is the root of an unending, unsolvable fear. He says, “Life, death and Love are the same movement, one must permanently die to know what love is.” And what we have done is taken death out of the present and put it into the future, hence the ability to maintain a continuity of the self. This continuity is a contradiction to the fact of an evernew moment.

The problem? Fear….of death in the future, rather than living with death as mentioned earlier.

Krishnamurti on the root of fear:

May I ask, “Is there such a thing as pure fear, fear by itself?” There is no absolute fear, fear is always of something, look at it carefully and you’ll see, all fear, however unconscious, is the result of thought. All fear, of the outer, of the inner, is basically the fear of extinction, the fear of not being, not being this or that or just not existing. We know all existence is transitory and yet we crave psychological permanence. And thus craving is the origin of fear. To be free from fear we must explore to its very roots this idea of permanence.

Our bodies are sending out an alarm regarding our imminent death, but that death is in the future. There is nothing we can confront in the present, but remember, the future is now in the present. Our only response in the present is fear, unending fear. This is the danger of psychological time.

What are we to do?

Bringing death back into the present, where life, death and love are one movement seems to be the reasonable answer, but that would mean the end of the continuity, the me, ME! This is the challenge, the stopping point for most, because a psychological death has all the resistance to allow that issuing from the body’s survival instinct as a physical death. The will to live is protecting the body and also the imaginary entity that exists by thinking because thinking has a physical component to it and the body recognizes it as worthy of protection.

K’s teaching is as much about ‘living with death’, psychological death, as it is about anything. If we do not meet this conflict of psychological time, if we do not end this contradiction, fear will go on and all of our attempts to distract ourselves and all of the misery we create by denying it will go on, including violence and war, which is an attempt to face our fear of death in the present by physically killing someone we believe to be a threat to our survival instead of allowing our ego to die.

  • John Duncan

The Art of Meditative Living: Awakening to Inner Peace & Freedom A 5-Day Residential Workshop with Mukesh Gupta, June 26 – July 1, 2026

Day 1 – Awakening to the Art of Meditative Living

The retreat began with a simple yet profound invitation: meditation was not something separate from daily life, but a way of living with complete presence. Mukesh explained that the essence of meditation was to give one’s full attention to whatever was happening in the present moment. Whether walking, listening, eating, breathing, speaking, or sitting in silence, the invitation remained the same: be completely present. Rather than striving to become mindful or judging ourselves when we became distracted, we were encouraged to simply notice what was happening with gentleness and without resistance. This soft, loving awareness—not effort or discipline—was presented as the foundation of meditative living.

He emphasized that true attention was free from the constant activity of thought and the burden of the past. Most of us experienced life through memories, beliefs, labels, and personal stories, causing us to see projections rather than reality itself. Through simple observation, without naming or judging, we began to experience life directly. In this silent observation, the separation between the observer and what was observed gradually dissolved. As the psychological “me” became quieter, there was a natural emergence of stillness, beauty, and love. The retreat opened by inviting participants not to acquire new knowledge, but to rediscover the timeless awareness that had always been present beneath the movement of thought.

Day 2 – Listening with the Whole of Your Being

Building on the foundation of presence, the second day explored the art of deep listening and pure observation. Mukesh reminded participants that the teachings themselves were secondary; what was truly being shared was a silent, wordless presence that could not be captured by concepts. Words merely pointed toward this deeper reality. The real invitation was to listen not only with the intellect but with the whole of one’s being, allowing awareness itself to receive what was being communicated beyond language.

He explored how our perception was usually conditioned by past experiences, knowledge, fears, and desires. Instead of seeing life directly, we saw it through accumulated images and conclusions. By observing this process without trying to change it, thought naturally became quieter. As the observer—the psychological self built from memory—lost its dominance, there was no longer a division between “me” and the world. This undivided perception gave rise to love, not as an emotion or ideal, but as the natural quality of awareness itself. When attention became whole, every ordinary activity became sacred, beauty was perceived everywhere, and life was experienced with freshness rather than through the repetition of old patterns.

Day 3 – Freedom Through Pure Observation

The third day turned more deeply toward self-understanding by examining the nature of conditioning. Mukesh explained that what we usually called the “self” was largely a movement of conditioning—a collection of thoughts, memories, emotions, beliefs, and psychological reactions accumulated throughout life. This conditioning created separation, conflict, and suffering, not only within ourselves but throughout humanity. Rather than condemning or trying to escape conditioning, participants were invited to become aware of it as it unfolded. This clear seeing marked the beginning of genuine freedom.

An important question was then introduced: Was the awareness that observed conditioning itself conditioned? By remaining with this inquiry without rushing toward an answer, participants were invited to discover a dimension of awareness that existed beyond the conditioned mind. This awareness did not struggle, judge, or seek control. It simply illuminated whatever arose. Mukesh emphasized that meditation was not the result of technique or effort but the natural flowering of awareness. As trust shifted away from the stories of the mind toward the silent presence that was always there, life became simpler, more spacious, and increasingly rooted in peace rather than psychological conflict.

Day 4 – Relationship as the Mirror of Self

The fourth day explored relationship as the very ground of life and self-discovery. Mukesh explained that relationship was not limited to interactions with other people; it also included our relationship with nature, our bodies, our thoughts, our emotions, and life itself. Because relationship was unavoidable, it became the clearest mirror in which we could see ourselves. Every conflict, attachment, fear, or reaction revealed something about the conditioning we carried. Rather than blaming others for our suffering, we were invited to use relationship as an opportunity for self-knowing. When we related through accumulated images and past experiences, we were not truly meeting another person—our stories were simply meeting their stories.

The talk then examined the psychological movement that created conflict in relationships. Desire, when distorted by thought, became psychological striving, creating an endless movement toward what should be rather than what was. This inevitably gave rise to fear, insecurity, attachment, and dependence as we sought fulfillment through people, possessions, status, or identity. Mukesh emphasized that none of this needed to be condemned or resisted. By simply observing these movements without judgment, energy that had previously been wasted in conflict began to gather. This liberated energy transformed desire into pure passion—the natural vitality to live, create, and love in the present moment. Relationship then became a living meditation and a profound school for transformation, where awareness gradually replaced fear and genuine intimacy became possible.

Day 5 – Love: The Heart of Meditative Living

The fifth day turned to the central theme of the retreat: love. Mukesh suggested that beneath every human search—for happiness, security, meaning, or belonging—lay the search for love. Rather than something we had to acquire, love was presented as our deepest nature, temporarily hidden beneath layers of conditioning and psychological activity. In this sense, it was love itself that longed to rediscover itself. Participants were invited not to define love intellectually but to allow the heart to receive it directly, beyond words and concepts.

Love, he explained, was inseparable from complete presence. Whenever there was psychological separation created by thought, love became obscured. But when the mind grew quiet and there was total intimacy with the present moment, love naturally revealed itself as a living, boundless energy. It was not sentimental or possessive; rather, it was an unconditional openness that embraced everything. Love invited participants to let the non-essential die—the identities, defenses, and stories that kept them separate. This inner dying was described not as a loss but as a rebirth into a fuller, more vibrant way of living. As participants tasted this living presence, they naturally lost interest in living through old narratives and discovered a life marked by passion, simplicity, and profound aliveness.

Day 6 – Living the Inquiry Every Day

The final day brought the retreat together by emphasizing that meditation was not an event but an ongoing way of living. Mukesh encouraged participants not to wait for moments of crisis before becoming aware. Instead, the work began in the ordinary moments of daily life, where quiet observation could deepen naturally. Through sustained attention, inquiry gradually ceased to feel like something we did and instead became the very movement of life expressing itself. Awareness was recognized not as a personal achievement but as our natural state of being.

He concluded by emphasizing the importance of creating relationships and communities where vulnerability was welcomed rather than judged. Such spaces allowed emotional burdens to dissolve naturally through loving attention instead of suppression or analysis. Stillness could not be produced through effort or willpower; it unfolded whenever we stopped escaping the present moment and simply remained with what was. Ultimately, the art of meditative living was presented as cultivating this background of quiet awareness in every circumstance, allowing action to arise from clarity rather than habit. The retreat closed with an invitation to continue living from this presence—meeting each moment, each relationship, and each challenge with openness, sensitivity, and love, so that meditation became not a practice to perform, but a way of life.

  • Kathryn Jefferies

Meditative Self-Inquiry with Mukesh Gupta, July 12, 2026

This was Mukesh’s Final Dialogue. We met at Swanwick Centre. The dialogue began with an invitation to reflect on what everyone was taking home after their shared journey together. Rather than searching for a final teaching or definitive answer, participants were encouraged to quietly ask what it means to live from the essence of life. Many described the question itself bringing a sense of peace, openness, stillness, ease, and surrender, while others noted that the mind immediately wanted to define or explain what “essence” meant.

Mukesh suggested that true questions have no conceptual answers. Instead of seeking definitions, he invited the group to remain with the living energy of the question until the mind became quiet enough for something beyond thought to reveal itself. He explained that words spoken from deep presence can carry a quality beyond language, pointing toward an unnamed reality. Several participants shared experiences of moments when the separate sense of self faded, leaving a spaciousness where life flowed naturally, without fear or personal struggle.

The discussion then explored fear, control, and the ego’s need for certainty and continuity. Mukesh proposed that psychological fear arises from living in separation from one’s essence and from the mind’s constant attempt to control life. Rather than escaping difficult emotions, he suggested meeting them fully and without resistance, allowing even fear, sorrow, or jealousy to become doorways back to the essence. From this perspective, the essence does not reject life’s changing conditions but embraces them with complete openness and acceptance.

The conversation concluded by exploring the relationship between essence, structure, and everyday life. While practical structures have their place, Mukesh emphasized that they should support, rather than suppress, the flowering of our true nature. Recalling a dialogue with Krishnamurti, he encouraged everyone to “start from the other shore”—to begin from a place of not knowing instead of relying on the familiar patterns of thought. In the end, the group was invited to rest in simple presence, allowing the mystery of the essence to remain unnamed and simply be lived.

Meditative Self-Inquiry with Mukesh Gupta, July 9, 2026

We met at the Pavilion. Mukesh invited everyone to listen with an open mind and a warm heart, not merely to understand the words but to experience the silence and presence behind them. He explored the meaning of “being a light to oneself,” suggesting that people habitually seek certainty from external authorities because they do not trust their own inner clarity. Since thought is rooted in memory and the past, it has an important practical role but cannot reveal the deeper peace, joy, or freedom that are only found in the living present.

He pointed to awareness as the inner light that exists beyond conditioned thought. Like a mirror, awareness observes without judgment, allowing fear, loneliness, and sorrow to be met directly instead of resisted or analyzed. When the constant effort to become, fix, or achieve is dropped, a quiet presence naturally emerges, revealing that wisdom, love, and happiness are already within and can guide daily life.

During the discussion, participants reflected on how nature, a resting dog, and the movement of trees illustrated effortless presence and quiet awareness. Questions explored the relationship between thought and awareness, with Mukesh clarifying that thought is essential for practical living but becomes limiting when it dominates without awareness. He emphasized that noticing when the mind has wandered is itself an expression of awareness, and that this gentle observation gradually deepens inner freedom.

The conversation also examined how awareness transforms conflict, difficult emotions, and relationships. Rather than reacting from fear or old conditioning, Mukesh encouraged responding from silence and presence, meeting emotions without labels or resistance. He suggested that relationships become a living classroom where awareness reveals habitual patterns and frees us from them, concluding that the inner light is always available to anyone willing to pause, observe, and trust it as their guide.

 

  • Kathryn Jefferies

Meditative Self-Inquiry with Mukesh Gupta, July 5, 2026

The Sunday dialogue at the Krishnamurti Educational Centre explored the nature of relationship as a mirror for self-understanding. Participants inquired into whether human beings are truly separate individuals or expressions of one shared consciousness. Mukesh suggested that although we appear separate physically, our fears, desires, and search for happiness are universal, revealing a deeper interconnectedness. Through relationship, we can see our own conditioning reflected and come to understand both ourselves and humanity more deeply.

The inquiry then turned to the questions of oneness and individuality. Participants shared differing perspectives on whether consciousness is personal or universal, while Mukesh pointed to the possibility that separation exists primarily in the stories and identities created by thought. Rather than attempting to persuade others or solve the world’s conflicts through ideas, he invited participants to explore what it means to live with compassion, allowing each person the freedom to discover truth for themselves.

The dialogue concluded with an exploration of self-inquiry and choiceless observation. Mukesh described observation as a quiet, nonjudgmental awareness that simply watches thoughts, emotions, and reactions without trying to change them. Such attentive observation, he suggested, gradually loosens the grip of self-centred thinking and opens the possibility of greater peace, love, and presence. Throughout the meeting, the emphasis remained not on adopting beliefs or conclusions, but on staying open, attentive, and inquiring together.

  • Kathryn Jefferies