Questions and Answers

 

If you would like to pose a question, please e-mail me and I may select your question for inclusion on this page

 

 

What is the story behind your yogic name - "Humananda"?
What is the meaning of the title "Sri" and how come it is your title?
How long have you been doing Yoga?
Do you meditate? And how often? And how long?
How can I get into Yoga?
What style or type of Yoga should I choose?
Do I need a Teacher, an instructor, or a Guru?
What is this Individual Soul you speak of?
What is a Mantra?
Will Tantra inprove my sex life?
Do you teach any of the Tantric sexual practices?
Do you touch people and transmit spiritual power to them?
What is the goal of your Tantra practice?

Q: What is the story behind your yogic name - "Humananda"?

A: In Yoga tradition, when it becomes clear to you that the quest for the knowledge of the Self, and the merging of the individual self with the Divine is truly, to you, more important than worldly life - that the space between the warp and woof of the fabric of life is more important the cloth itself - then, as a sign of your commitment to this goal, provided that the path you are going to follow is a path of yoga, you obtain a yogic name. Your yogic name can be assigned by your Preceptor, or your Spiritual (Enlightened) Friend, or a Yoga Saint, or your Guru, or in some cases, you can "choose" your name via a Divine Intuitive sense and guidance.

 

Because of a number of deeply spiritual reasons and prompts and insights, I came to the name of Humananda. Humananda is Sanskrit, and means "He who finds Bliss in (the sound of the) "Hum" (of the Universe)." For me, it is one of the easiest ways to "tune" in to the Oneness. If you listen, right now, you yourself can hear the "hum" sound all around you. If you listen more closely, you can hear it even inside of you. For me, it becomes me. Hence, Humananda.

 

Q: What is the meaning of the title "Sri" and how come it is your title?

A: Most Sanskrit scholars would advise that the word "Sri" is best left untranslated. In simplistic terms, even though these are worlds apart, it correlates with the act of a royal knighting somebody. In truth, it is more of a Divine recognition. It really means "auspicious". You cannot name yourself "Sri". It is attributed to you by an Enlightened One only, at least in the world of Yoga. My Teacher and Spiritual Friend, the Kavi Yogiraj Mani Finger is the instrument of my title of "Sri" in the sense that I was so recognized and referred to by him. I know that is not very clear, but that is how it is. It's better for you to ignore it really.

 

Q: How long have you been doing Yoga?

A: The truth is that I do not do Yoga - Yoga does me. But, to answer your question, I am now in my 31st year of practice.

 

Q: Do you meditate? And how often? And how long?

A: Whenever I can. I enjoy early morning and late night meditations. But, one can "meditate" at any time. Even in the waiting line at the grocery store. It is less a matter of meditating than it is a matter of turning Inward as often as you can, although meditation gives you the foundation to turn Inward at any time, or rather, at any time you so will it. In yoga, the key is moderation. Twenty minutes is sufficient to get the general effects of relaxation and revitalization. Sometimes though, one needs more - a lot more. (See more on the effect of meditation).

 

Q: How can I get into Yoga?

A: Truly, it is not something you should concern yourself with too much, or at all. There is no Yogi who has chosen to "do" Yoga as such. It is said that you are chosen by Yoga. If that is the case, then you really have no choice. Yes, you can delay for a while - a long time sometimes - but in the end, if you are so chosen, Yoga will come to you, in one way or another, whether you like it or not.

 

Q: What style or type of Yoga should I choose?

A: Yoga is very versatile, and it caters to all kinds of personalities. Sometimes the great trick for you will be to identify which of the many Yoga orientations to follow - which one suits your own personality. Once you find that path, your path, you are like a duck in water. You will know if you spend some time with a particular orientation of Yoga. Also, do a bit of research into the various Yoga Paths and try a few of them that seem interesting and attractive to you. It will soon become clear to you.

 

Q: Do I need a Teacher, an instructor, or a Guru?

A: Even in the world of Yoga, there are diverse views on this - strong views. Always try to be practical. Also, simplify things. In today's world, you have access to a vast array of information. Do a bit of research for yourself. There is much you can do on your own and much you can learn by yourself.

 

However, at some point, if your search continues and deepens, it may be more conducive to your development to elicit some help. Yoga is an art, but it is also a science, and like it is with any science, at some point you will find yourself at a loss. Then, find help.

 

There is more to this though - it is said, in Yoga, and it is also my experience - that a Teacher will become available to you at the time that you need one. It is also said that you do not so much seek out a Teacher as what it is that the Teacher has been waiting for you - perhaps for some time already - and will become known to you at the appropriate time.

 

Personally, my advice to you about this is to not overly concern yourself with it. The Divine has a way of furthering the Divine, so you will be fine.

 

Finally, on a subtle level, in Truth, you, the Teacher (the Guru), and the Divine are not separate entities. Think on that and consider the implications, then, reconsider your question.

 

Q:  What is this Individual Soul you speak of?

A:  There are differing views, but I follow a philosophy and Path of Advaita (non-duality), and as such, there is no essential difference between your individual soul and the Absolute Divine Oneness.  In the Upanishads, this is so beautifully and powerfully stated as:

 

“Om Tat Sat – Tat Twam Asi” (I am That – That I am).

 

Perhaps a story that utilizes imagination will do now…

 

Imagine you very rarely see the ocean, and one time you finally happen to be sitting on the beach once again.  You are quite enchanted with the ocean, which is not a difficult thing, even for people living right on its shores.

 

You decide to buy a fine crystal container, round-shaped, with a tiny lid, and you fill this little container up with some water from the ocean and seal it.  The water looks so good in the container and you really like the whole idea of the special water in the fine crystal container and decide to keep it with you.

 

On the long journey back to your home far from the ocean, from time to time you bring out the container and look at the water again, and you show everybody who seems to even have the mildest interest in it, and when people ask you, you tell them it is the ocean.

 

Over time you grow a good deal attached to the little ocean-container and keep it nearby you all the time. It becomes dear to you, and very close to your heart.  You think of it as the ocean.

 

The Individual Soul (or “Jiva”) can be seen in a similar way. 

 

By means of the scalpel called “I”, you cut and divide the Absolute Divine Oneness of your Self and take a tiny part of it as something you love and adore.  Over time, the tiny self is seen as all that there is, but of course, this is a limited view.  This self-limited self is what is called the Individual Soul, and is usually the basis for what you call "I" or "me". 

 

You have given it a name – your name – and an identity and characteristics and personality features, even though none of these really belong or attach to it.

 

The Yoga philosophy states that the Jiva can be found quite easily, and quite naturally.  It is situated dead-center in the chest, one digit (about an inch) to the right, and it is the place your fingers touch when you emphatically say (and point to) “me, me”.   Right there is where it resides as individualized consciousness. 

 

So simplistic and to the point is Yoga.  Nothing complicated. 

 

The aim of Yoga is to take your fine crystal container full of ocean water (your Jiva) and gently, but ever increasingly put pressure on it.  At enlightenment, the crystal shell is crushed, and the water can return to its source - the ocean.  In the same way, the Jiva (your individualized self) can merge once again with its Source – the Absolute Divine Oneness – or your true Self.

 

Q:  What is a Mantra?

A:  Mantra is a Sanskrit word.  It means “sacred utterance”.

 

There are various mantras for various reasons.  They can serve a multitude of purposes for you initially.  They can be inspirational, serve as a reminder, calm you down, etc. But the true purpose of a mantra, generally speaking, is to help you focus your mind while at the same time relaxing your mind.  In this way, it becomes easier to then “follow” (the slowing down of) your mind back to its Source – your Self.

 

A mantra is repeated – usually in sets of 108 - using mala beads.  Some Yoga philosophies suggest that the repetition of a mantra is, in this age, the easiest way to reach Enlightenment. However, Mantra Japa is a very complex science in many ways.  There are various mantras, usually given to you by your Guru or Teacher.  Some of these mantras are unique to you, and are kept secret for all time. Many others are "public domain".

 

For general purposes, you should find for yourself a well-known, established mantra that sounds pleasing to you and try to repeat it as often as you can.  These mantras carry with them the consciousness (you can almost say “vibe”) that were instilled in them originally (and over time), but also contain the power inherent in its very sound. 

 

More specifically, and more spiritually, after long practice, you do not say your mantra – it says you.  It never leaves you, even under the most terrible of conditions.  You “become” the sound and vibrations and the consciousness of your mantra.  On this level, you and your mantra and the Absolute Divine Oneness (your Self) are not separate entities, but are all One.

 

So, initially, the mantra relaxes your mind, while at the same time it focuses your mind, and as your mind slows down, while focused (which is called 'meditation') your mind disappears into its Source (which is your Self). At that point, you understand (Know) that You were, You are, (and You will be again) the creator of your mind.

 

As you emerge from meditation - as your mind returns - you see how it once again starts creating your "I" or "me" and your world by means of and according to the tendencies of your mind.

 

But the residue of the memory of Knowledge is a little bit stronger in you afterwards, and you have taken a step further (or really, deeper) into your Self Inquiry and Self-Realization. And the next meditation will be just a little bit easier. I have written about Mantra here, if you'd like to see.

 

Therefore, do Japa (repeat a mantra), meditate, and Realize.

 

Q:  Will Tantra improve my sex life?

A:  Tantra will inprove your understanding of yourself and your life and the world around you. Any change in your sex life will not be directly related to the domain of Tantra as such. Tantra, when practiced and blossoming in you will improve your entire life experience. Since sex is part of your life, that too will become better experienced. I hope that's clear.

 

Q:  Do you teach any of the Tantric sexual practices?

A:  No.

 

Q:  Do you touch people and transmit spiritual power to them?

A:  No. The practice you are referring to is "Shaktipat" ("shakti" means power and "pat" means touch), whereby such power can be passed from guru to disciple. Besides the fact that I am not your guru and you are not a disciple (I don't even work in those terms - I prefer the term "Friends", about which I have written here), the practice of Shaktipat I will leave to the other yogis for a number of reasons. I would much rather bless you like you are blessing me now with your transmission of kind vibrations. Then we can become friends.

 

Q:  What is the goal of your Tantra practice?

A:  First you should understand a few key concepts; Yoga, Advaita, and then Tantra.

 

What I speak of here in this place of Yoga is an eclectic mix of these concepts. Yoga aims to fully understand the difference between your consciousness and the manifestation of that consciousness - roughly meaning between you and your world, and by having knowledge of the consciousness, become absorbed into that - and the manifestations then being understood as a part of consciousness so that all form one great Oneness.

 

Advaita (meaning non-dual, or one) is a branch of Vedanta ("truth") philosophy. Vedantins focus on the manifestation (the world) to expose the falsity in it, and then knowing it is false, which means unreal, one is left only with the real, which is the Self, into which one then becomes absorbed, but since the Self encompasses the phenomenal world, one is never to be fooled again by the illusion inherent in phenomena. In this sense, Self absorbs phenomena into One.

 

Tantrics like me attempt to fully realize and understand that my very nature of being is that of consciousness - that I am consciousness - and that consciousness is all of creation and I am not separate from that - in other words, my consciousness and the phenomena are both real because the phenomena is not not-Me, and neither are they separate. The "in here" and the "out there" are brought together into a whole and experienced as such, and lived as such. The "in here" is and remains real, as does the "out there". Nothing is negated. The attempt and practice to merge these (seemingly) two realms of experience in daily life is called "Tantra". Sometimes I will refer to it as "super-connectedness".

 

In any one of these approaces, the end result is the same - it is only the paths that differ.

 

What I espouse here in my Yoga to you and others is a combination of these three approaches to the same goal, the "how" being dependent upon your individual orientation which you and I discover together in our open communication with each other. Together we find your yoga and the techniques most suited to you, and then you go from there. That is about it.