HARA

Do not kill the mischief and adventure of the Child lying

within you - not to be mischievous and adventurous is a
blasphemy.
Dr. Yugandhar
NORMALISING THE BREATH OF MANKIND
A Fortnightly Spiritual E-Magazine Volume 1 : Issue 2 : September 15th - 31st
Foreword by Editor
Applauding all the contriburitors!
Greetings dear readers, I take great pride in presenting to you the second issue of the Hara
fortnightly.
It is a wonderful experience to have a such a vibrant group of active collaborators who are
active through the many mediums of the communication available today.
We have concised the sharings through these many mediums and have collated it for your
reading.
Hats of to Sunil Sharma for being one of the highest contributors followed by Rooyinton,
Dolly, Sajani, and Azeer for his art work featured below. Tank you for your all your spiritual
insights and sharings.
It is really exciting to see how our Hara group is gaining momentum and the fre in each in-
dividual to realise Hara not just for themselves but to bring their realisations to more people.
It is worth applauding!!
As doctor always says, it is not just his vision but rather the vision of man-kind to restore
back their harmony once again. Tat every one of us have taken ownership of this vision to
ensure that the better future is today.
Let us take this initiative further by deepening the connect between all of the group. As I
believe that there is a lot of potential unrealised within our group and to move ahead in total
collaboration.
Wishing you all a blessed month!
Shriram Chakravarti
Editor
Truth is always here. It is already the case. It
is not something to be achieved in the fu-
ture. You are the truth just here and now, so
it is not something which is to be created or
something which is to be devised or some-
thing which is to be sought. Understand
this very clearly; then these techniques will
be easy to understand and also to do. Mind
is a mechanism of desiring. Mind is always
in desire, always seeking something, ask-
ing for something. Always the object is
in the future; mind is not concerned with
the present at all. In this very moment the
mind cannot move -- there is no space. Te
mind needs the future in order to move. It
can move either in the past or in the future.
It cannot move in the present; there is no
space.
Te truth is in the present, and mind is
always in the future or in the past, so there
is no meeting between mind and truth.
When the mind is seeking worldly objects it
is not so difcult, the problem is not absurd;
it can be solved. But when the mind starts
seeking the truth the very efort becomes
nonsense, because the truth is here and
now and the mind is always then and there.
Tere is no meeting. So understand the frst
thing: you cannot seek truth. You can fnd
it, but you cannot seek it. Te very seek-
ing is the hindrance. Te moment you start
seeking you have moved away from the pre-
sent, away from yourself, because you are al-
ways in the present. Te seeker is always in
the present and the seeking is in the future,
you are not going to meet whatsoever you
are seeking. Lao Tzu says, Seek not; other-
wise you will miss. Seek not and fnd. Dont
seek and fnd.
It is to turn the mind from the future or the
past to the present. Tat which you are seek-
ing is already there, it is the case already.
Te mind has to be turned from seeking
to non-seeking. It is difcult. If you think
about it intellectually it is very difcult.
How to turn the mind from seeking to non-
seeking? -- because then the mind makes
non-seeking itself the object! Ten the mind
says, Dont seek. Ten the mind says, I
should not seek. Ten the mind says, Now
non-seeking is my object. Now I desire the
state of desirelessness. Te seeking has
entered again, the desire has come again
through the back door. Tat is why there are
people who are seeking worldly objects, and
there are people who think they are seeking
non-worldly objects.
All objects are worldly because seeking
is the world. So you cannot seek anything
non-worldly. Te moment you seek, it be-
comes the world. If you are seeking God,
your God is part of the world.
If you are seeking MOKSHA -- liberation
-- NIRVANA, your liberation is part of the
world, your liberation is not something that
transcends the world, because seeking is the
world, desiring is the world. So you cannot
desire nirvana, you cannot desire non-de-
sire. If you try to understand intellectually, it
will become a puzzle.
Meditate and the mind turns. Te turning is
just a consequence, just a by-product -- not
an object. Te turning is just a by-product.
If you do a technique, your mind will turn
from its journey into the future or the past.
Suddenly you will fnd yourself in the pre-
sent.
- By OSHO
On Meditation
Lao Tzu believes in nonexistence tremen-
dously.
He is the frst to bring the utility of nonex-
istence
to its ultimate glory.
Of course, he did not know about black
holes,
otherwise he would have talked about them.
He was a simple man,
living in a village.
Living the simple life of a peasant,
raw, simple, not very cultivated and civi-
lized.
He was against civilization,
he was for nature.
He has only one simple simile: the wheel.
He says, the nave of the wheel,
the hub of the wheel is empty,
but the whole wheel depends on it.
It is called the nave of the wheel. Why?
Because it is just like the nave that exists in
man.
Just near your navel,
the Japanese say, there exists a point called
Hara.
Te Hara is the black hole in your body.
Japan has discovered, following Lao Tzus
idea,
that somewhere in the body,
death must have a home.
Death does not come from the outside,
it is not an accident as people think.
People say death is coming.
No, death is not coming,
death is growing within you;
it is not that somewhere on life`s path,
you meet death suddenly.
If it were so,
then methods could have been devised
to avoid death, to deceive it,
or not to go to that point
where death waits for you, to bypass it,
or to send somebody else instead of you.
Tere would be such a possibility,
if death were an outside phenomeon,
happening to you from the outside.
But death is carried within you like a seed.
It comes into existence,
when you come into existence,
in fact it existed even before you.
You have come out of it.
Death must have somewhere a point within
your body.
So the Japanese searched the body
to fnd out where the black hole exists.
It is just below the navel.
Two inches below the navel exists the point
of death.
It is a very subtle point.
You must have heard the word Harakiri;
the word comes from Hara.
Hara means the black hole inside the body
and Harakiri means suicide,
to use that black hole.
Tat Hara in the body is non-being.
It is absence, it is nothingness.
Hara: Belly Breathing
And the whole of Taoist practice is
to be alert to the Hara.
Tey have created a diferent type of breath-
ing for
it;
they call it belly-breathing.
You cannot fnd a more silent man than a
Taoist,
who has been doing belly-breathing
and has become attuned to it...
You breathe from the chest.
All over the world chest breathing,
which is a shallow breathing, exists.
Maybe it is because of the fear of death,
that you don`t breathe from the belly;
because when you breathe from the belly,
the breath goes deep down to the Hara.
Ten you touch death.
Afraid of death, you practice shallow
breathing.
Remember, whenever you are afraid,
your breathing will become shallow.
Every fear is basically a fear of death.
You may not be consciously aware of it,
but your body knows where death is:
don`t go that way!
Your body is wise,wiser than your mind.
It has to be, because the mind is a very new
comer.
Te body has existed longer than the mind,
has passed through millions of lives,
mindless lives,
and has accumulated much wisdom.
Whenever you are afraid
you stop breathing
or you breathe very shallow,
afraid to come nearer
to death.
Deep breathng absorbs death into life,
deep breathing creates a bridge between life
and
death;
the fear disappears.
If you can breathe deep down to your belly,
then fear will disappear completely.
Tat`s why the Japanese can commit suicide
more easily than anybody else in the world.
It looks like a game.
Tey can commit suicide
for such simple things,
that nobody can understand
what the need was,
because they know life and death
are not separate,
they are one.
Death is also life,
the other aspect of the same coin.
It is a rest.
If you breathe deeply,
you will feel rest fowing all over your body
-a relaxation, a non-tense state of afairs.
Have you ever watched a small child breath-
ing?
He breathes from the belly.
You can watch and you will see.
Tat`s how Lao Tzu wanted everybody to
breathe.
Tat is the Taoist yoga: just like a child.
Te belly goes up and down,
and the chest remains absolutely unafected,
as if the chest has nothing to do with
breathing -
and it has nothing to do with breathing.
But there are many problems:
the fear of death -
you cannot breathe deeply, the Hara is
there!
And just near the Hara is the Lifepoint,
which you call sex center.
Tat too is a fear.
If you breathe deeply,
then sex arises.
So people who have become afraid of sex
cannot breathe deeply;
immediately you will feel
that suppressed sex has become alive again.
It starts fowing into your veins and into
your blood.
And of course, it is as it should be:
the center of life
should be just near the center of death.
Hara, the center of death,
and sex,
the center of life,
are just so near, so close,
that they almost touch each other -
two aspects of the same coin.
Tat`s why in sex also people are afraid,
because death starts throbbing with sex.
A real sexual experience is
also an experience of death;
you die...
Tat`s why people are so afraid f sex,
so afraid of women;
I have not come across many people
who are not afraid of women.
Fear.... woman has given you birth,
she must be carrying your death also......
From:
Tao: Te Tree Treasures, Volume l, #7
17 June 1975, a.m., Poona, India
The Primordial Energy
Tree kinds of sex energy - prenatal, biologi-
cal and cosmic. Prenatal sex energy is what
we are born with. Tis is a very powerful en-
ergy, free of excitement and of limited quan-
tity. Te frst law active in a newborn is that
s/he is attracted to the pleasant and rejects
painful. In yoga, this is known as raag and
dvesha, this law is a function of sex energy
i.e. it needs a certain quantity to be active.
As we grow, we waste this very valuable en-
ergy in the expression of negative emotions
and normal reactions of life. Sometimes,
during a half-sleep state in the early morn-
ing, we can feel the presence of this prena-
tal sex energy. We feel aroused but there is
no excitement which has led to that arousal;
we may be all alone. If we allow our minds
to start thinking exciting thoughts, this en-
ergy will be lost. Yoga, especially Taoist yoga,
gives very special techniques to conserve this
energy once aroused. If it can be conserved,
it helps the student of yoga rise above the
normal excitements of life and reach a state
of peace and equanimity.
Biological sex energy fully expresses itself at
puberty. It is very difcult to control as it is
easily excited. It makes us passionate and is
the basic energy that drives us to fulfl our
desires. Tat is why it is called kaam. Wrong
methods to control and suppress this energy
can lead to both physical and psychological
pathology. Tis energy can only be trans-
formed by working on its negative manifes-
tations, which is basically irritation, anger.
We waste this energy all the time, in our
thoughts, emotions and reactions. It is the
basic creative energy and like a stick with
two ends - at one end is divinity or creation
and on the other, lust and excitement.
In the Mahabharata, Draupadi represents bi-
ological sex energy. On one side, excitement
or Dushshana is pulling of her sari and on
the other, divinity or Krishna keeps giving
more. To climb the ladder of this energy is
kundalini yoga, which a student can only
learn from his teacher.
Te word Shikha means epitome or the
highest point at the top. Te word Shikhan-
din means one who has reached the highest
point, the one who has risen beyond male
and female. At the top, one is free of oppo-
sites.
In our world we are bound by the opposites.
Every moment we either like or dislike some-
thing and our whole lives we swing from one
end to the other, hypnotised by events, try-
ing to avoid pain and running afer pleas-
ure. Shikhandin has swung between the two
opposites and has freed himself from them,
whereas we keep swinging between the op-
posites. Our brains are wired such that we
can see only one pole.
When we fall in love, we think that the love
will last forever. We do not see that every-
body has a hidden side, and in that hidden
side there always is the opposite of love, that
is hatred.
Life is a polarity but in our normal way of
thinking, we see only one pole (of the po-
larity) and we try to make that one part the
whole.
What is the signifcance of Arjuna standing
behind Shikhandin in the chariot? Bhishma
represents the ego in all of us.
Whenever the ego expresses itself in any
way, the keyword is aggressiveness; many a
time this is hidden below a cover of humil-
ity. Deep down all of us want our way, all the
time. Man represents the aggressiveness or
macho behavior, whereas woman represents
the receptive energy.
Shikhandin, from a woman has become a
man; thus, representing the female surren-
der in the form of man. Tis is the art of
dropping aggressiveness and this can only be
done by shifing from aggressiveness to ac-
ceptance and surrender.
Surrender is not something we do just to a
teacher, but something which as students of
spirituality we try to live every moment of
our lives. As we practice dissolving the ego
in every situation of life, there comes a mo-
ment a moment within an event, which we
would have disliked and run away from, and
yet the dislike does not manifest. We remain
calm and stable; this is the moment of equa-
nimity which we have practiced for. Tis bal-
ance, or as Krishna calls it samatvam, is the
highest form of yoga. Our HARA is a centre
less centre for fusing our male and female na-
ture. Samatvam or Tao is experienced there
so easily .
- Contributed By Sunil Sharma
Klma Stra
Rely not on the teacher, but on the teaching.
Rely not on the words of the teaching, but on
the spirit of the words.
Rely not on theory, but on experience.
Do not believe in anything simply because
you have heard it.
Do not believe in traditions because they
have been handed down for many genera-
tions.
Do not believe anything because it is spoken
and rumored by many.
Do not believe in anything because it is writ-
ten in your religious books.
Do not believe in anything merely on the au-
thority of your teachers and elders.
But afer observation and analysis,
when you fnd that anything agrees with rea-
son
and is conducive to the good and the beneft
of one
and all,
then accept it and live up to it.
~ Buddha (contributed by Sunil Sharma)
Once Buddha was traveling with a few of
his followers. While they were passing a
lake, Buddha told one of his disciples, I
am thirsty. Do get me some water from the
lake. Te disciple walked up to the lake. At
that moment, a bullock cart started crossing
through the lake. As a result, the water be-
came very muddy and turbid. Te disciple
thought, How can I give this muddy water
to Buddha to drink? So he came back and
told Buddha, Te water
there is very muddy. I dont think it is ft to
drink. Afer about half an hour, again Bud-
dha asked the same disciple to go back to the
lake. Te disciple went back, and found that
the water was still muddy. He returned and
informed Buddha about the same.
Afer sometime, again Buddha asked the
same disciple to go back. Tis time, the dis-
ciple found the mud had settled down, and
the water was clean and clear. So he collected
some water in a pot and brought it to Bud-
dha. Buddha looked at the water, and then he
looked up at the disciple and said, See what
you did to make the water clean. You let it be,
and the mud settled down on its own, and
you have clear water.
Your mind is like that too ! When it is dis-
turbed, just let it be. Give it a little time. It
will settle down on its own. You dont have to
put in any efort to calm it down.
It will happen. It is efortless.
Peace of Mind is not a strenuous job, it is an
efortless process. Meditate and give it some
time.
~ Buddha (contributed by Rooyinton)
Pearls of Wisdom
Te World is Mine
--------------------
Today, upon a bus, I saw a very beautiful
woman,
And wished I were as beautiful.
When suddenly she rose to leave,
I saw her hobble down the aisle.
She had one leg and wore a crutch.
But as she passed, she passed a smile.
Oh, God, forgive me when I whine.
I have two legs; the world is mine.
I stopped to buy some candy,
Te lad who sold it had such charm,
I talked with him, he seemed so glad,
If I were late, itd do no harm.
And as I lef, he said to me,
I thank you, youve been so kind.
Its nice to talk with folks like you.
You see, he said, Im blind.
Oh, God, forgive me when I whine.
I have two eyes; the world is mine.
Later while walking down the street,
I saw a child I knew.
He stood and watched the others play,
but he did not know what to do.
I stopped a moment and then I said,
Why dont you join them dear?
He looked ahead without a word,
I forgot, he couldnt hear.
Oh, God, forgive me when I whine,
I have two ears; the world is mine.
With feet to take me where Id go,
With eyes to see the sunsets glow,
With ears to hear what Id know.
With loving family & friends to enjoy life
Oh, God, forgive me when I whine,
Ive been blessed indeed, the world is mine.
Give the gif of love.
It never comes back empty
- Contributed by Dolly
A man can keep silence in such a ways that
no one will even notice it. Te whole point
is that we say a good deal too much. If we
limited ourselves to what is actually neces-
sary, this alone would be keeping the silence.
And it is the same with everything else, with
food, with pleasures, with sleep; with every-
thing there is a limit to what is necessary. Af-
ter this sin begins. Tis is something that
must be grasped, a sin is something which
is not necessary.
~ Gurdjiaf (Contributed by Sunil Sharma)
Nava-ratri means nine nights.
Nine days and nights celbrating the very soul
of the universe - Te divine feminine or the
holy mother.
Tis festival is observed twice a year, once in
the beginning of summer and again at the
onset of winter.
Te Signifcance of Navratri
During Navaratri, we invoke the energy of
the universal mother, commonly referred
to as Durga here in India. Which in ver-
nacular means the remover of miseries of
life. Tis feminine energy aids the process of
creation, preservation and destruction. Te
motionless energy which is the canvas of the
universe is painted with life by the Divine
Mother.
Twice a Year
Every year the beginning of summer and the
beginning of winter are two very important
junctures of climatic change and solar infu-
ence. Tese two junctions have been chosen
as the sacred opportunities for the celebra-
tion of this divine infuence.
Te Nine Days and Nights
Navaratri is divided into sets of three days to
adore diferent aspects of the supreme god-
dess.
On the frst three days, the Mother is invoked
as powerful force called Durga in order to
destroy all our impurities, vices and defects.
Te next three days, the Mother is adored as
a giver of spiritual wealth, Lakshmi, who is
considered to have the power of bestowing
on her devotees the inexhaustible wealth.
Te fnal set of three days is spent in wor-
shipping the mother as the goddess of wis-
dom, Saraswati.
Te Tenth Day
Te tenth day is Vijayadashami. Te mean-
ing of this word is the victory on the dashmi
(Dashmi being the tenth lunar day of the
Hindu calendar month).
It also means removal of the ten. It is a day
of great victory over ignorance and the ma-
terial obessions. An opportunity to cleanse
and re-realise who one is.
- Contributed by Sajini
Navaratri:Prayer & Dance
Coverage Map- June
Coverage Map - July
Coverage Map - Aug Sept
A n d h r a P r a d e s h
Hyderabad
K a r n a t a k a
Bangalore
T a m i l N a d u
Chennai
K e r a l a
Trivandrum
M a h a r a s h t r a
Mumbai
Pune
Aurangabad
Ahmednagar
Sangli
Miraj
G o a
Panjim
G u j a r a t
Ahmedabad
Gandhinagar
Baroda
P u n j a b
Chandigarh
D e l h i
M a d h y a P r a d e s h
Indore
Ujjain
Bhopal
Nagda
U t t a r P r a d e s h
Lucknow
Varanasi
Kanpur
J h a r k h a n d
Ranchi
Jamshedpur
C h h a t t i s g a r h
Raipur
W e s t B e n g a l
Kolkata
Siliguri
Cities Covered
We are doing nothing more nothing less
Hara bandhu
We are not teaching
Hara is already with us
We are just sharing what is already there
What dr yugander has done is made us aware
of it.
Hara ia not activity
Not technique
Not meditation
Just an awareness of what is.
Yoga
Pranayam
Mediation
Excercise include deliberation activity con-
trol afort energy time etc.
But hara does not need any thinking feeling,
planning, action.
It is being aware in now.
And what a hara ........ Does is communicate
his / her awareness.
For me hara communicator fts.
Sanjeev
I do Hara breathing and I create awareness
on it in others. Simply, we are Hara Breath-
ers.
DN Rao
Today Dr. yugandhar conducted frst shudh
hindi session at aadarsh Ahmedabad at
agmedabad came straight from hara.
All 15 of us including doctors, yoga teach-
ers, charter accountants, company secretar-
ies, therapists, senior citizens all has great ex-
perience in normalising breath, meditation,
inner calm, frst time connected to bhrahm
bhavna.
All unanymously committed their life long
allegiance to spreading hara
Tanks doc for the best session so far in hin-
dhi.
Te language of heart and hara.
Sunil Sharma
Dr Yugandher
Afer meeting you I am becoming more in-
toxicated . You and everybody on the path of
awakening has given me a good shif . Awak-
ening is the greatest aim any human can have
on this planet earth . All this knowledge de-
scends from higher mind . Only that makes
it useful and reliable . I think we are just car-
rier of this .
Tanks to you and everybody ....
LOVE ....
And just ...
PURE LOVE ...
BE....
Sunil Sharma
Testimonials
Connection consciousness arises from fo-
cusing awareness not in the head but in the
bodys center what the Japanese call hara.
Spiritual practices and healing arts native to
every continent systematically develop this
consciousness. Tey do so by activating the
bodys core energy with invigorating pat-
terns of movement and breath.
Even contemporary Western science reveals
the signifcance of the bodys center as it
investigates the gut brain, the enteric nerv-
ous system that the belly contains. Research
afrms the bellys participation in the deep
wisdom we call gut feelings and gut in-
stincts.
While indigenous cultures celebrate the
bodys center and cultivate its power, con-
temporary Western culture denigrates the
belly. Contemporary culture regards the
belly as shameful, not sacred. Te culture
makes the belly, especially the pro-creative
power centered in womens bodies, a target
of assault through rape, incest, and other
forms of sexual and institutional violence.
I totally agree with you. Te mess were
in is not the product of many problems: its
the manifestation of one problem. Te same
pattern of perception, the same conquest
mentality, executes the exploitation of na-
tive peoples, racism, economic injustice, the
degradation of nature. Te same mentality
marginalizes emotional sensibilities among
men, demeans women, and shames our bel-
lies. It denies the immanence of the sacred
and reduces value to the price that can be
attached to a commodity.
A regular practice of hara-energizing move-
ment and breathing exercises kindles the
soul power concentrated in the bodys cent-
er. Women and men who engage in such a
practice develop and manifest soul qualities
such as confdence, compassion, creativ-
ity, intuition, and sense of purpose in the
details of their daily lives. Self-absorption
yields to self-fulfllment, unfolding into a
sense of kinship with creation.
As one woman describes her experience fol-
lowing a hara-energizing practice I shared
during an afernoon workshop:
I found myself looking out through the
picture window and saw the fr tree out
there. My fngers were the trees fngers. Te
trees light green needles at the tips of its
branches were like fngers, like my fngers.
Her words ofer an eloquent example of
connection consciousness.
I truly believe that such a hara-energizing
practice is key to moving our awareness
into the bodys center. Its key to shifing our
perception from conquest mentality to con-
nection consciousness. Its key to generat-
ing the inclusive consciousness we know is
necessary for human survival on a sustain-
able planet.
On one level, this hara-energizing practice
is body-mind training for spiritual activ-
ists. On yet another level, its consciousness
training: the practice engenders the intrin-
sic awareness that were kin to all creation.
It awakens our capacity to see with the
something deeper you indicated when
you brought your down-turned palms to the
level of your waist.
Seeing the earth from space with that
something deeper, informed by the con-
sciousness focused in our bodys center, we
see the sacred home that we share with all
of life.
Bright blessings,
Lisa
Dependence on your guru or meditation room or a belief will fnally enslave you so much
so that , it may take many lifetimes to come back to your meridian !
Not focussing on the centralisation of ones consciousness makes one a victim of inessential
phenomenon ! Be Aware !!!
Oneness inside (Awakening the centre of consciousness ) leads to Oneness outside
(THE WORLD UNITED)
Dr. Yugandhars Thoughts
Snapshot in Pictures
Snapshot in Pictures
Snapshot in Pictures
Snapshot in Pictures
Snapshot in Pictures
Snapshot in Pictures
Format of the Hara Program
Setting up and arrangement of the session
Introduction of Doctor to the session
Session begun by Doctor
A minimum of six photos taken through
the session
Two testimonials minimum
Notes taken on topics covered by Doctor
outside the topic of Hara
Closing by Doctor
Closing by facilitator to collect testimonials,
group photographs, announcement of next
programs and answering of questions
Preview of e-digest
Yatha Pinde Tatha Brahmande - the Cosmos lies in your Pinda I.e., your centre - a com-
mon phrase I heard from many yogis - a visceral watchfulness of your Hara passively is
the key to get connected with the Brahmand
- Dr. Yugandhar