SRI HARSA is a contemporary healer with rare spiritual affinities in this age of fragmentation and fragileness whereMAN aspires to inhabit in the nine planets but fails to live in peace and tranquility in his own. Science has become the tool to serve the ultimate but spirituality is the last concern. Science, detached from its spiritual potentiality lacks an integrated approach to serve the humanity. And MAN, severely mechanized with a spiritual collapse appears as an intellectual beast where the MIND overtakes and escapes him and the BODY rebels and finally succumbs to invisible tortures in the guise of success and achievements.
YES, we are really proud of our scientists, doctors, engineers and technologists. They assure us with all the hopes and possibilities. After looking back towards past, now we are quite sure that we won’t have to die of Cholera, Tuberculosis and Plague. But in this moment of rejoice these diseases again appear in newer forms bearing new names. Again science struggles with its relentless passion to conquer. Now we start dieing of AIDS, Hepatitis, Cirrhosis, and Cancer rules as an ethnic ruler. We live in the ‘Cyber,’ talk of building restaurants in Mars but a mere wound makes us dead. In this hour of irony where even the geniuses of creative talent lay frozen with heavy dozes of narcotics and sleeping pills out of despair, frustration and malice, we run in a wanton rage towards visionless directions like a deer runs wild in a jungle in search of the aroma emanating from its own body. The phenomenon of “committing suicide” stays overpowering as a personal, social and global syndrome. We are committed to our lifestyles, we design our every way of life, stylise ourselves to any extent, run after sophistications, status, tags and levels but the BODY and MIND lay there in artificial ventilator any moment to collapse. The stress, perversions, extroversions and outrages unconsciously hijack us to our ultimate fate.
It is true that we are born to die, if ever we would become immortal that will lead to population pollution. But we should die healthy; expect a healthy death with our BODY and MIND in peace and tranquility. And our created environment denies us a healthy death. For this the creatures from the alien planets are surely not responsible. We are the culprits, so we suffer.
We privilege ourselves with all the norms and genres to fulfil the motto “Prevention is Better than Cure.” We scan our BODY; examine our blood, flesh, stool, urine, and sputum to keep the machine working. And we should, we must. But what about the other part of the BODY that does not reveal in medical sophistications, only the results get exposed, never the roots and origins. Of course we are aware of the causes and the reasons; the actions that lead to these diseases. Suppose everybody knows that smoking leads to Cancer, unhealthy and unnatural sex results in STD (Sexual Transmitted Disease) and AIDS. But can we answer ourselves, knowingly why we do and perform these things? Is this an instinct, addiction or we do to relieve ourselves of stress and tension or we do to celebrate? We cannot prescribe any certain and definite answer.
In our whole life we only run and run. We treat our BODY as a slave and constantly whip it to fulfil our whims, hopes, ambitions and aspirations. Finally it wrecks. BODY is not mere a machine. It shelters the MIND and the SOUL. Our material aspirations and achievements butcher our spiritual properties. At the peak of our mindfulness, in fact we become mindless in our inner chore. We establish ourselves as scientists, technologists, scholars, researchers, intellectuals, writers, poets, philosophers, artists, dancers and so on but in the process and manner of achieving that point they loose themselves, their inner spiritual self. Learning, talent, intellect, intelligence, scholarship, creativity and knowledge are part of the spirituality but not the whole and we only practice the rude forms, never explore the beyond.
The present MAN and Society suffers from spiritual degradation, alienation from the inner self and lack of insightedness. The moment is not for arguments or philosophising rather of realization.
HARSA, the man catalogued here, is not a god man, a mystic, nor a saint from the Himalayas, who has descended after a hundred years’ penance. He is a man of thirty-five years, a technology graduate; lives with his mother, works hard to face his livelihood, independent-minded and both active and reactive to the present phenomena just like all of us. The only thing, in which HARSA differs from the ‘common,’ is the realization of the persona; the finer level to view one’s own life through an expanse of vision sharing others; evolving out of the individual sphere to the universal. Still he evolves, acquires new visions, experiences and growth. The problem with this man is that he cannot or does not orate, does not preach, and is not smart in that so-called manner. The man is shy to expose himself, out speak his capabilities. In a way it is selfishness and in either a sense of seclusion, the spiritual practitioners maintain. HARSA did not want to go public but realised later that his spiritual attainments are not solely his private assets; he has to share…share for the survival…existence in whole, no matter how far he moves rather how much he concentrates and dedicates. Simply professing ‘HARSA is a healer’ does not visualise the intention. He is a seer man of practice. He is not a straightway spiritualist rather discovers the ‘spiritual’ in everything ‘physical’ that sounds very complex to the common ear.
SRI HARSA, Harsa Kumar Satapathy is born in the day of Sivaratri in a Brahmin family in the eastern Indian state of Orissa. His late father Radhakrushna was a man of scientific bent of mind and mother Harapriya, a pious and devout lady. His childhood was spent in strict discipline and moral codes.
The native performs a greater role in building up a personality. This is very much true in HARSA’s case. The culture, tradition and practice of his native have a strong influence on his character and personality. He imbibes, inherits and reinvents the cultural and traditional resources of his native through his innovations making it a new whole transformed as genuinely his own. His forefathers belong to South Orissa. South Orissa comprises the tribal belt inhabited by ethnic tribes. The tribes are famous for their primitive practices of healing, therapeutic invocation, shamanism, propitiation of ghost spirits, necromancy, sorcery, black magic, witchcraft and occultist tradition.
HARSA’s ancestral village Acchuli in Purushottampur is situated at the foot of the Taratarini hill, in the district of Ganjam in South Orissa. Taratarini is one of the important and oldest TANTRIC shrines and the goddesses are the legendary ethnic deities of Orissa. HARSA’s ancestors were the worshippers of Taratarini. So the practice of TANTRA is a hereditary age-old tradition in his family. The heredity is also genetically responsible for making him a TANTRIC.
At a tender age of fourteen, he attained the vision of Kali, the cosmic and universal Mother. The visualisation inspired him to discover his own self. TANTRA appeared as the medium. He impulsively took up practicing TANTRA to realise his own self and the world, his very living space. It is unbelievable but true that HARSA’s initiation to TANTRA is rather by instinct - a realisation as the privilege from the SIDDHIS or attainments from previous births.
Two years later, he was blessed with the vision of MOTHER KALI; he met a BHAIRAVI while wondering on the riverbank at Kolkata. The BHAIRAVI institutionally initiated him to TANTRA. He stayed with the BHAIRAVI for one year and performed several TANTRIC practices and attained SIDDHIS. He had to return home to resume his studies but continued to perform the practices the BHAIRAVI had introduced him.
He could not stay home for long, his instinct led him to different places, different GURUS of different cults. He wondered to UGRATARA PITHA in Bengal and KAMAKSHYA PITHA in Assam. He spent two years there performing various TANTRIC rites belonging to different sects of TANTRA, and achieved attainments, guided by TANTRA GURUS, SIDDHAS, BHAIRAVAS, AGHORIS and KAPALIKAS. His GURUS however forbade him to disclose their names and identities.
He returned home as an authority of TANTRA and its versatility regarding rites, practices, applications, newer aspects and discoveries. But he is destined to advance and expand further, and gain and achieve more. He remembers, in one bright afternoon a BUDDHIST LAMA called on him at his door. His presence was very much amazing and mysterious. The LAMA just forbade him enquiring his whereabouts. HARSA accepted him as his GURU and the LAMA ritually initiated him to the LAMA sect of Buddhist TANTRIC practices. He was introduced to newer facets. His GURU stayed with him for one week and rewarded him with more spiritual attainments. HARSA recalls that the seven days were like seven years, and in those days they: he and his GURU had not taken a single grain and not even slept. The LAMA also disappeared mysteriously as he had arrived. He just vanished as he preceded a few steps down HARSA’s doorway.
HARSA arrived at Mumbai at the age of twenty for his further academic career, loaded with experiences and visions. But the urge to discover more and know the unknown had not died out. In Mumbai he came in contact of a SUFI SAINT. The FAKIR acknowledged the spiritual potency in him and proposed him to teach the Islamic rites and practices. HARSA readily accepted the divine offer. He restrained himself from other rites and practices being dedicated to SUFI path of learning, mastered the techniques and applications in too a little time guided by his SUFI GURU. The FAKIR was overwhelmed with joy and ecstasy witnessing the success of his disciple, and blessed him the ultimate spiritual prosperity in life.
HARSA returned to Bhubaneswar, his new home to start his professional livelihood. Gaining knowledge and acquiring the new is a sort of addiction to him. He focused his concentration on the tribal aspects of occultist practices. He wondered through the tribal belts and habitations.
He stayed in the tribal villages and learnt the typical and primitive practices and applications from the tribal masters, spiritual heads, sorcerers and priests. He had to work hard with patience as the tribes hardly believe the folk of the plains and the tribal masters are very much reticent in discussing and exposing their methods of rites to the foreigners (outsiders) because they fear that it would loose the sanctity of their knowledge. He successfully passed all the tests his tribal GURUS had put forth and won their faith. He mastered the dreadful and deadlier rites without fearing for his own life even. His GURUS were astonished to see the courage and aptitude of this young man. They could not believe that a man from the plain or a common folk could be so dare-devilish to such an extent that a man of tribe could hardly be compared with. HARSA learnt from them the exclusive healing methods and practices by invoking the natural forces: the mothers of the hills and jungles. HARSA is master of sorcery, necromancy, black magic and occultism but he sees and craves always for their positive aspects and sides.
Deep in meditation many SAINTS, SEERS, YOGIS and men of attainment and realisation appear in his inner vision. Some are known and the others are unknown to the world. The immortal souls descend in his meditation and convey the divine message and inspiration to the young YOGI. MANTRAS appear; different paths, ways and methods of practices, applications and solutions appear, and the whole world becomes liquidated in the mind screen. He feels his finer existence in the very existence of the world, and that of the world, its spirit and matters, living and nonliving in his inner eternal space.
HARSA interprets TANTRA as deeper than the deep and filled with light and illuminations. The aim of TANTRA is the return to the state of undifferentiated existence. TANTRA is not limited within any religion. It is secular, full of all practicality and bereft of tenets and dogma. It is an institution that constitutes of methods to achieve the state of union with the infinite.
HARSA believes in TANTRA’s predictable potentials as the solution to the ‘impossible.’ Practically he sees no end to the possibilities of expansion of TANTRA regarding practice and application. He conceives everything, embraces anything, even the odd and opposite further moulding it into all positivism. The inconclusiveness of TANTRA excites the young man to venture into the massive and keen explorations.
HARSA is not a TANTRIC and healer by fancy or fascination or to adopt a medium for identification, nor TANTRA is a mere profession to him, rather it should be realised that he is what he is by the passion in the depth of his heart, dedicating two decades of his youth, his whole existence, heart, mind, body and soul.
HARSA conceives TANTRA as a science full of technicalities, process of applications, discoveries and inventions. More he progresses, more he proceeds, more he finds newer spheres, methods, sources, process and applications. There is no climax. It extends and expands. TANTRA has become a passion, an art and a medium through which he explores and discovers himself, dissolving the body in the mind and emerging out of its physicality, relating and linking up with others.
We all are very much aware that the catalogues, brochures and folders are only publicity materials and the advertising tags like ‘spiritual’…‘healer’…‘ethnic’ and ‘transcendental’ are really much ado things, too much fed up, losing the practical relevance. We are conscious of the fact. We only hope that the catalogue will bridge a connection between the readers and aspirants seeking ‘self’ and ‘vigour’ and the MAN the catalogue beholds.
If we would ever waste our energy in surveying the significance of spirituality in the New Age, then the New Age would appear a loose term that includes everything from self-improvement programs to awareness of mind-body connections.
Spirituality can be seen as being distinct from religion. Different world religions have proposed various doctrines and belief systems about the nature of a God and humanity’s relationship with it. Spirituality, on the other hand, refers to the common experience behind these various points of view. It is an experience involving an awareness and relationship with something that transcends your personal self as well as the human order of things. This “something” has been given various names (“God” being the most popular in both Eastern and Western Societies) and defined in ways that are too numerous to count. We call it simply as the God. We can choose to define what that means for ourselves in whatever way feels most appropriate. Our own sense of a God can be as abstract as “cosmic consciousness” or as down-to-earth as the beauty of the ocean or mountains. Even if we regard ourselves an agnostic or atheist, we may get a sense of inspiration from taking a walk in the forest or contemplating a beautiful sunset. Or a small child’s smile may give us a special sense of joy.
There is much healing and benefit to be obtained by cultivating our spiritual life. A personal spiritual commitment is the most important ingredient. Spiritual awareness and growth can effect a transformation in our whole being. It can help us to develop a basic trust and faith that is unshakable. Scientists call this intrinsic belief.
We have experienced major turnarounds in their condition as a result of cultivating our spirituality. We feel that developing a relationship with their God provides the moral support, courage, hope, and faith for them to follow through with our personal recovery. It provides us with a sense that they are not alone in the universe, and that there is a source of guidance and support that is available at times of confusion and discouragement.
Spirituality involves the recognition and acceptance of a God beyond our own intelligence and with whom we can have a relationship. This God can provide an experience of inspiration, joy, security, peace of mind, and guidance that goes beyond what is possible in the absence of the conviction that such a power exists.
Spiritual Healing is the transmission of cosmic energy to the person in needs. The treatment works on the body, mind and spirit, seen as one unit that harmonizes for good health. If a separate healer is involved, the healer will place the hand on the person being treated to channel the energy from the Higher Source. The Spiritual Healing can help psychic, mental, emotional and paranormal problems such as mental phobia, anxiety, trauma, distress, and lack of confidence and love for one’s own self, and physical conditions starting from frozen shoulder to ulcer, tumour and cancer. Spiritual Healing never denies the patient from being treated by the latest medical methods (Allopathic), for instance to undertake surgery or taking medicines.
Through developing a connection with God, we gain security through the conviction that we are not all alone in the universe, even at those times when we feel temporarily separated from other people. We feel increasingly safe as we come to believe that there is a source we can always turn to in times of difficulty. There is much security to be gained through the understanding that there is no problem or difficulty that cannot be resolved through the help of God.
Peace of mind is the result of feeling a deep, abiding sense of security and safety. The more reliance and trust we develop in God, the easier it becomes to deal without fear or worry with the inevitable challenges life brings. It is not that we give up our selves or we will to such a power; rather we simply learn that we can “let go” and turn to God when we feel stuck with a problem in living and don’t know how to proceed. Learning how to let go when solutions to problems aren’t immediately apparent can go a long way toward reducing worry and anxiety in our life. Peace of mind is what develops in the absence of such anxiety.
As we develop a relationship with God, we come to realize that he has created us and hence he has found something good in us. We are part of the universe. We’re good, lovable, and worthy of respect just by virtue of the fact that we’re God’s creation. This realization can improve the way we look at us and will help us to improve our ego and what we think of us. We are still inherently good and worthwhile. Our own judgments of ourselves, however negative, do not ultimately count if we are a creation of the universe as much as everything else. As one person put it: “God doesn’t make junk.”
The most fundamental characteristic of God is that it offers us an experience of unconditional love. This is a kind of love, which differs from romantic love or even ordinary friendship. It entails an absolute caring for the welfare of another without any preconditions. That is, no matter how another person appears or acts, we have compassion and care for them without judgment. As you develop a deeper connection with God, we come to experience greater degrees of unconditional love in our life. We feel our heart opening more easily to people and their concerns. We feel freer of judgement toward them or of making comparisons among them. Unconditional love shows up both in our increased capacity to give love to others and to experience more of it coming into our life. We begin to experience less fear and more joy in our life and help to inspire others to experience their own capacity for unconditional love. This kind of love also manifests itself through the experience of having everything we need in our life to get on with what we want to do.
Spiritual Healing involves the treating of others by contact and distant healing. Distant healing is where the Spiritual Healer sends the Universal Healing energy, by thought, to people who require healing, but are unable to travel to receive healing in person. Distant healing is a very good way of sending Spiritual Healing to anyone, anywhere in the world.
Although the Healer gives of his time, to make himself available to be an instrument for Spirit, to direct the Universal Healing Energy where it is most needed, the Healer is only the channel for the Healing Energy.
Clairvoyance is the psychic ability of being able to ‘see’ pictures, people, places, objects and colours sent from the spirit world. It is this particular gift that allows the healer to describe those we communicate with. This will also include symbolic images, which are visual clues from the communicating spirit person.
Clairaudience is the gift of hearing spirit voices, remember though this is still an interpretation. They may for example hear a voice in one ear, but it is also possible to hear via thought. Accents, age, tone and speed are all detectable.
Clairsentience is the art of sensing and feeling the impressions of spirit, especially in cases of letting the medium know how they passed. They may send a sensation to the heart area for example, or pressure in the chest to indicate breathing problems, even joint pains can be sent. They can even include how the spirit person felt, emotions like euphoria, fear, panic or well-being can be interpreted.
Trance work very differently to any of the above skills. The communicating spirit person uses the medium’s body to speak directly with whoever is present with the medium.
Healing of the Structure: a family residence, community house, institution, business or corporate house or official mansion. The effect of the healing of the structures energises the persons living or functioning inside both materially and spiritually, and the purpose of the structure that stands for.
HARSA has spiritually healed many patients in his life and blessed them with peace and equilibrium. He has more than thousand such case studies to his credit. His disciples in India and abroad are privileged with his constant blessing and finer omnipresence. He refuses to appear as saffron clad GURU and loves his disciples as part of his soul.
LOVE The Ultimate NIRVANA
The Only TRUTH and SPIRITUALITY that Never Dies.
LOVE even Heals “TIME,” The Ultimate Healer.
LOVE and BE LOVED.