Amanaska

Yoga is a generic term in the ancient religious and spiritual traditions of Hindu India. It implies ending the separation between the individual Jivatma (self) and the Divine (Paramatma). And this implies discovering our unity with the Divine. However, Amanaska Yoga is centred on self-Knowing (the Master Sri. J. Krishnamurti’s life time Teachings), as the way to end sorrow. It is based on inner enquiry and understanding of the human self. The Upanishads are based on enquiry into the Self (Paramatma) [Jnana Yoga], while the Master J. Krishnamurti’s self- Knowing is new to all the religions, it is understanding the human self, which results in awakening of Intelligence, freedom, creativity, perennial clarity, fulfilment and enduring ​ well-being.

Three categories of people will vastly benefit. Firstly ‘seekers’ and yogis (any age). Secondly (any age), those who are confused, lifeless and suffering - because of misfortunes in life. Thirdly, those who have finished with their material quests, because of chronological maturity (60 or 65 yrs of age) and now have the energy to enquire into the meaning and purpose of life, God? [Many more categories of people, mentioned elsewhere in greater detail]

Importantly, as Amanaska Yoga is an inspired work, imbued with deep feeling and devotion, penetrative enquiry, dedication, learning, dialogue and understanding- centred; it transmits these very moods and inclinations, to the seekers themselves, thereby elevating the seekers through its profoundly inspirational character, to a loftier plane of awareness, feeling and insight. After the seeker has turned inward, ‘Meditative self-Knowing’ happens more easily and always without effort. Life in the loftier plane can however become a reality, only when the seekers themselves turn inward intelligently, and with dedication and honesty. Throughout this Course, seekers are reminded that they alone have the master key in their possession-not their gods, their teachers, or their religious institutions and religious authorities. However, we also recognize that many seekers may come to Amanaska Yoga, not as atheists, but as people of faith, with a particular anchorage to a Guru, Master, or a Deity. Honestly, Amanaska Yoga will become fruitful only when the traditional anchorage to a Guru, Master, or Deity has not been fulfilling for that seeker. In other words, discontent is essential for embarking on this inner journey.

The whole Online Immersive Course consists of Ten Part (Modules)s, so it will be more convenient for us to visualize each progressive Part (Module) as an independent ‘Course’, in a certain series of ‘Courses’. This way, each of the Ten Parts (Modules), being smaller, will be completed in shorter time periods. And this will give the learners and seekers, the much-needed sense of encouragement, fulfilment and progressive development in their learning and flowering. Moreover, each Part (Module) is further subdivided into several Sections (or Lessons), thus enhancing efficiency through incremental learning. Each Section serves as a relatively independent Lesson in Amanaska Yoga.

You will agree that this is not an entirely theoretical Course in academic learning. In fact, each of the Ten Parts (Modules), include many contemplative and devotional Meditations in self-Knowing. Thus, the complete set of Ten Parts (Modules) cover very many Meditations in self-Knowing. Meditations are immersive, so this is one justification for the adjective. But quite apart from these Meditations, the entire Course also calls for undistracted attention, deep reflection, learning, being in ‘solitude’, all of which are so necessary to learn any discipline deeply and profoundly. So, the tenor of the ‘Courses’ is also serious, contemplative, much like being in an Ashram, or in a religious or spiritual Retreat, where sensory-distraction is voluntarily renounced, because one has an abiding interest in the field of study. However, the field of study is not an academic discipline, but the self, who we really are, in our day to day life. Thus, ‘immersive’ is really, quite appropriate.

Indeed, these occur, almost in every Section (Lesson), in each Part (Module)-not hypothetical examples but case studies drawn from the dialogues of the world teacher Sri. J. Krishnamurti with men and women in our society. That way, these case studies reflect our own day to day life.

Indeed, in every Section (Lesson), in each Part (Module), you could think for yourself, when you attempt to answer these Questions from your own original point of view. Internalization can happen only through the whole process of Questions and self-discovered Answers. We have ensured that you are not overburdened with too many questions.

Whether you study geography, biology, anatomy, or mathematics, you always proceed in a step by step fashion, always building on the previous step, so that the progressive set of lessons, form a sequentially and logically well-connected system. The same kind of logic is also used here-start with the fundamental building blocks (sutras or principles), then expand and enrich, so that the whole field is covered. ​ The Course is cast in Ten Parts (Modules). The Themes/Content are roughly what appears below. Part I: Through Meditative self-Knowing, awakening to sorrow and the dissolution of it. Jiva (self) & Atma; Artha & Kama. Dharma & Moksha. Part II: By Being the Atma, to Identify, to Meditatively Observe, Understand the self (Jiva). ‘Anatomy’ of Consciousness: Feelings (Manas), Intellect (Buddhi), Ahankara (self), Chitta (‘Moving Sakti’). ‘What is’, the life-context, in which the self, manifests. Part III: By Being the Atma, Meditative Understanding of the self, Happens: Examples of ‘what is’. How to Awaken to ‘what is’? Jiva (self)’s Superficiality. Nuances of self-Knowing. Part IV: By Being the Atma (i.e.; through Meditative self-Knowing’), ‘Taming and Calming’ of the self, Happens. Part V: By Being the Atma, Deeper Meditative Immersion’ in what is and self-Knowing. ‘Living Out’ our ‘Amphibious’ Nature. Part VI: Through Meditative self-Knowing, Understanding Sexual Problems, and the Problem of Ambition and its Fulfilment. Part VII: Through Meditative self-Knowing, after the Silencing of the self, the ‘Awakening of Intelligence’ Happens. Part VIII: A: Aberrant & Sterile Solutions to the Problem of Suffering. B: Discovering Parabrahma (Unmanifest Divine) and His AllMerciful Nature (‘Karunakara’) Part IX: The Culmination of Meditative self-Knowing: You discover an invisible two-way intimate bond with Parabrahma, the Unmanifest Divine - the essence of ‘Tat Tvam Asi’ (‘That’ Thou Art’). This Culmination is Self-Realization. Part X: Conclusion and Summing Up. ‘Taking Stock’ of Nine Parts of ‘Amanaska Yoga’ (Meditative self-Knowing) and Summing Up. The Flowering of the ‘New Life’.

Each Section is one Lesson. Every Lesson will come to you as a Video teaching. Sometimes as an Audio teaching, with the face of the teacher not visible. Then there will be provided a One Note Doc in pdf format which is the teacher’s preparatory material for the Lesson. In addition, there will be a Transcribed and Edited MS Doc, which is the script form of the Audio File which conveys the teaching. Sometimes Questions are posed in the One Note Document, and it will be common for you to see metaphors mythic images and sutras, as an integral part of the teaching in each Lesson. It is advisable to proceed with the Online Course, Lesson by Lesson. This may take anything from half an hour, to 90 mts and once such a Lesson has been completed, you can see for yourself, how much of the canvas-the larger picture-is revealing itself to you. The content of each such Lesson is sourced in one of the writings/books of the world teacher, Sri. J. Krishnamurti. In these works, we meet with amazing dialogues and conversations, the world teacher is having with ordinary and extraordinary men and women drawn from various walks of life-men and women like us. We not only present verbatim these dialogues of the Master from his original writings, but we also comment on them with a view to bring them more into relief, challenge the views presented therein and then ask the scholars and students to explore further, to secure their own original insights. Very often you will see it reiterated that each Lesson must progress systematically through three phases. Firstly, the content of each lesson must be intellectually grasped; secondly, one must feel the truth of the sutras enshrined therein, emotionally vibrate with them. Thirdly and most importantly, one must apply all this learning, these sutras (aphorisms, principles) to their day to day lives.