10 నవంబర్ 2010 బుధవారం

National Workshop on
NEURO-LINGUISTIC PROGRAMMING
Applications in Counselling and Therapy


Date: 11th & 12th (Sat & Sun), December 2010
Venue: Arnold Bhavan, Street No-8, Habsiguda, Hyderabad- 500507
Nearest Bustop: Habsiguda Street No-8.

Investment: Rs.2900 (for professionals)
Rs. 2400 (for APCPA members)
Rs.1400 (for students)
Accommodation: Rs. 300 per day

Fecilitator: Psy.Visesh, Counselling Psychologist & Certified NLP Trainer (NFNLP, USA)

Seats: 30 only (first come first serve basis). Reserve your seat before 1st December 2010

Payment: Course Fee Remittence Should be in favour of COUNSELLING PSYCHOLOGISTS’ ASSOCIATION, payable at NALLAKUNTA, HYDERABAD.
Who can participate?
Psychologists, Counselors, Clinical Psychologists, Psychiatrists, Special Educators, Social Workers, Psychology Lecturers and Psychology Students.

For further details:
Psy.Jawaharlal Nehru, Secretary (PR)
Ph: 040-27606040, 9848036040
Fax: 040-66616040
Email: apcpa2007@gmail.com
Blog: apcpa2007.blogspot.com
Address: APCPA, 2-1-532, Street No-9, Nallakunta, Hyderabad-5000044, AP

23 మార్చి 2010 మంగళవారం

Ethics for Psychologists

Universal Declaration of Ethical Principles for Psychologists
________________________________________
Adopted by the Assembly of the International Union of Psychological Science in Berlin on July 22nd, 2008.
Adopted by the Board of Directors of the International Association of Applied Psychology in Berlin on July 26, 2008.
Preamble
Principle I Respect for the Dignity of Persons and Peoples
Principle II Competent Caring for the Well-Being of Persons and Peoples
Principle III Integrity
Principle IV Professional and Scientific Responsibilities to Society
PREAMBLE
Ethics is at the core of every discipline. The Universal Declaration of Ethical Principles for Psychologists speaks to the common moral framework that guides and inspires psychologists worldwide toward the highest ethical ideals in their professional and scientific work. Psychologists recognize that they carry out their activities within a larger social context. They recognize that the lives and identities of human beings both individually and collectively are connected across generations, and that there is a reciprocal relationship between human beings and their natural and social environments. Psychologists are committed to placing the welfare of society and its members above the self-interest of the discipline and its members. They recognize that adherence to ethical principles in the context of their work contributes to a stable society that enhances the quality of life for all human beings.
The objectives of the Universal Declaration are to provide a moral framework and generic set of ethical principles for psychology organizations worldwide: (a) to evaluate the ethical and moral relevance of their codes of ethics; (b) to use as a template to guide the development or evolution of their codes of ethics; (c) to encourage global thinking about ethics, while also encouraging action that is sensitive and responsive to local needs and values; and (d) to speak with a collective voice on matters of ethical concern.
The Universal Declaration describes those ethical principles that are based on shared human values. It reaffirms the commitment of the psychology community to help build a better world where peace, freedom, responsibility, justice, humanity, and morality prevail. The description of each principle is followed by the presentation of a list of values that are related to the principle. These lists of values highlight ethical concepts that are valuable for promoting each ethical principle.
The Universal Declaration articulates principles and related values that are general and aspirational rather than specific and prescriptive. Application of the principles and values to the development of specific standards of conduct will vary across cultures, and must occur locally or regionally in order to ensure their relevance to local or regional cultures, customs, beliefs, and laws.
The significance of the Universal Declaration depends on its recognition and promotion by psychology organizations at national, regional and international levels. Every psychology organization is encouraged to keep this Declaration in mind and, through teaching, education, and other measures to promote respect for, and observance of, the Declaration’s principles and related values in the various activities of its members.
PRINCIPLE I
Respect for the Dignity of Persons and Peoples
Respect for the dignity of persons is the most fundamental and universally found ethical principle across geographical and cultural boundaries, and across professional disciplines. It provides the philosophical foundation for many of the other ethical principles put forward by professions. Respect for dignity recognizes the inherent worth of all human beings, regardless of perceived or real differences in social status, ethnic origin, gender, capacities, or other such characteristics. This inherent worth means that all human beings are worthy of equal moral consideration.
All human beings, as well as being individuals, are interdependent social beings that are born into, live in, and are a part of the history and ongoing evolution of their peoples. The different cultures, ethnicities, religions, histories, social structures and other such characteristics of peoples are integral to the identity of their members and give meaning to their lives. The continuity of peoples and cultures over time connects the peoples of today with the peoples of past generations and the need to nurture future generations. As such, respect for the dignity of persons includes moral consideration of and respect for the dignity of peoples.
Respect for the dignity of persons and peoples is expressed in different ways in different communities and cultures. It is important to acknowledge and respect such differences. On the other hand, it also is important that all communities and cultures adhere to moral values that respect and protect their members both as individual persons and as collective peoples.
THEREFORE, psychologists accept as fundamental the Principle of Respect for the Dignity of Persons and Peoples. In so doing, they accept the following related values:
a) respect for the unique worth and inherent dignity of all human beings;
b) respect for the diversity among persons and peoples;
c) respect for the customs and beliefs of cultures, to be limited only when a custom or a belief seriously contravenes the principle of respect for the dignity of persons or peoples or causes serious harm to their well-being;
d) free and informed consent, as culturally defined and relevant for individuals, families, groups, and communities;
e) privacy for individuals, families, groups, and communities;
f) protection of confidentiality of personal information, as culturally defined and relevant for individuals, families, groups, and communities;
g) fairness and justice in the treatment of persons and peoples.
PRINCIPLE II
Competent Caring for the Well-Being of Persons and Peoples
Competent caring for the well-being of persons and peoples involves working for their benefit and, above all, doing no harm. It includes maximizing benefits, minimizing potential harm, and offsetting or correcting harm. Competent caring requires the application of knowledge and skills that are appropriate for the nature of a situation as well as the social and cultural context. It also requires the ability to establish interpersonal relationships that enhance potential benefits and reduce potential harm. Another requirement is adequate self-knowledge of how one's values, experiences, culture, and social context might influence one's actions and interpretations.
THEREFORE, psychologists accept as fundamental the Principle of Competent Caring for the Well-Being of Persons and Peoples. In so doing, they accept the following related values:
a) active concern for the well-being of individuals, families, groups, and communities;
b) taking care to do no harm to individuals, families, groups, and communities;
c) maximizing benefits and minimizing potential harm to individuals, families, groups, and communities;
d) correcting or offsetting harmful effects that have occurred as a result of their activities;
e) developing and maintaining competence;
f) self-knowledge regarding how their own values, attitudes, experiences, and social contexts influence their actions, interpretations, choices, and recommendations;
g) respect for the ability of individuals, families, groups, and communities to make decisions for themselves and to care for themselves and each other.
PRINCIPLE III
Integrity
Integrity is vital to the advancement of scientific knowledge and to the maintenance of public confidence in the discipline of psychology. Integrity is based on honesty, and on truthful, open and accurate communications. It includes recognizing, monitoring, and managing potential biases, multiple relationships, and other conflicts of interest that could result in harm and exploitation of persons or peoples.
Complete openness and disclosure of information must be balanced with other ethical considerations, including the need to protect the safety or confidentiality of persons and peoples, and the need to respect cultural expectations.
Cultural differences exist regarding appropriate professional boundaries, multiple relationships, and conflicts of interest. However, regardless of such differences, monitoring and management are needed to ensure that self-interest does not interfere with acting in the best interests of persons and peoples.
THEREFORE, psychologists accept as fundamental the Principle of Integrity. In so doing, they accept the following related values:
a) honesty, and truthful, open and accurate communications;
b) avoiding incomplete disclosure of information unless complete disclosure is culturally inappropriate, or violates confidentiality, or carries the potential to do serious harm to individuals, families, groups, or communities;
c) maximizing impartiality and minimizing biases;
d) not exploiting persons or peoples for personal, professional, or financial gain;
e) avoiding conflicts of interest and declaring them when they cannot be avoided or are inappropriate to avoid.

PRINCIPLE IV
Professional and Scientific Responsibilities to Society
Psychology functions as a discipline within the context of human society. As a science and a profession, it has responsibilities to society. These responsibilities include contributing to the knowledge about human behavior and to persons’ understanding of themselves and others, and using such knowledge to improve the condition of individuals, families, groups, communities, and society. They also include conducting its affairs within society in accordance with the highest ethical standards, and encouraging the development of social structures and policies that benefit all persons and peoples.
Differences exist in the way these responsibilities are interpreted by psychologists in different cultures. However, they need to be considered in a way that is culturally appropriate and consistent with the ethical principles and related values of this Declaration.
THEREFORE, psychologists accept as fundamental the Principle of Professional and Scientific Responsibilities to Society. In so doing, they accept the following related values:
a) the discipline’s responsibility to increase scientific and professional knowledge in ways that allow the promotion of the well-being of society and all its members;
b) the discipline’s responsibility to use psychological knowledge for beneficial purposes and to protect such knowledge from being misused, used incompetently, or made useless;
c) the discipline’s responsibility to conduct its affairs in ways that are ethical and consistent with the promotion of the well-being of society and all its members;
d) the discipline’s responsibility to promote the highest ethical ideals in the scientific, professional and educational activities of its members;
e) the discipline’s responsibility to adequately train its members in their ethical responsibilities and required competencies;
f) the discipline’s responsibility to develop its ethical awareness and sensitivity, and to be as self-correcting as possible.

2 నవంబర్ 2009 సోమవారం

Cognitive Behavioural Therapy (CBT)

What is CBT?
It is a way of talking about:
How you think about yourself, the world and other people
How what you do affects your thoughts and feelings.
CBT can help you to change how you think ("Cognitive") and what you do ("Behaviour)". These changes can help you to feel better. Unlike some of the other talking treatments, it focuses on the "here and now" problems and difficulties. Instead of focussing on the causes of your distress or symptoms in the past, it looks for ways to improve your state of mind now.
When does CBT help?
CBT has been shown to help with many different types of problems. These include: anxiety, depression, panic, phobias (including agoraphobia and social phobia), stress, bulimia, obsessive compulsive disorder, post-traumatic stress disorder, bipolar disorder and psychosis. CBT may also help if you have difficulties with anger, a low opinion of yourself or physical health problems, like pain or fatigue.
How does it work?
CBT can help you to make sense of overwhelming problems by breaking them down into smaller parts. This makes it easier to see how they are connected and how they affect you. These parts are:
A Situation - a problem, event or difficult situation
From this can follow:
Thoughts
Emotions
Physical feelings
Actions
Each of these areas can affect the others. How you think about a problem can affect how you feel physically and emotionally. It can also alter what you do about it. There are helpful and unhelpful ways of reacting to most situations, depending on how you think about them.

For example:
Situation:
You've had a bad day, feel fed up, so go out shopping. As you walk down the road, someone you know walks by and, apparently, ignores you.

Unhelpful
Helpful
Thoughts:
He/she ignored me - they don't like me
He/she looks a bit wrapped up in themselves - I wonder if there's something wrong?

Emotional:Feelings
Low, sad and rejected
Concerned for the other person
Physical:
Stomach cramps, low energy, feel sick
None - feel comfortable

Action:
Go home and avoid them
Get in touch to make sure they're OK

The same situation has led to two very different results, depending on how you thought about the situation. How you think has affected how you felt and what you did. In the example in the left hand column, you've jumped to a conclusion without very much evidence for it - and this matters, because it's led to:
a number of uncomfortable feelings
an unhelpful behaviour.
If you go home feeling depressed, you'll probably brood on what has happened and feel worse. If you get in touch with the other person, there's a good chance you'll feel better about yourself. If you don't, you won't have the chance to correct any misunderstandings about what they think of you - and you will probably feel worse. This is a simplified way of looking at what happens. The whole sequence, and parts of it, can also feedback like this:

This "vicious circle" can make you feel worse. It can even create new situations that make you feel worse. You can start to believe quite unrealistic (and unpleasant) things about yourself. This happens because, when we are distressed, we are more likely to jump to conclusions and to interpret things in extreme and unhelpful ways.
CBT can help you to break this vicious circle of altered thinking, feelings and behaviour. When you see the parts of the sequence clearly, you can change them - and so change the way you feel. CBT aims to get you to a point where you can "do it yourself", and work out your own ways of tackling these problems.
"Five areas" assessmentThis is another way of connecting all the 5 areas mentioned above. It builds in our relationships with other people and helps us to see how these can make us feel better or worse. Other issues such as debt, job and housing difficulties are also important. If you improve one area, you are likely to improve other parts of your life as well. "5 areas" diagram.
What does CBT involve?
The sessionsCBT can be done individually or with a group of people. It can also be done from a self-help book or computer programme. In England and Wales two computer-based programmes have been approved for use by the NHS. Fear Fighter is for people with phobias or panic attacks, Beating the Blues is for people with mild to moderate depression.
If you have individual therapy:
You will usually meet with a therapist for between 5 and 20, weekly, or fortnightly, sessions. Each session will last between 30 and 60 minutes.
In the first 2-4 sessions, the therapist will check that you can use this sort of treatment and you will check that you feel comfortable with it.
The therapist will also ask you questions about your past life and background. Although CBT concentrates on the here and now, at times you may need to talk about the past to understand how it is affecting you now.
You decide what you want to deal with in the short, medium and long term.
You and the therapist will usually start by agreeing on what to discuss that day.

The work
With the therapist, you break each problem down into its separate parts, as in the example above. To help this process, your therapist may ask you to keep a diary. This will help you to identify your individual patterns of thoughts, emotions, bodily feelings and actions.
Together you will look at your thoughts, feelings and behaviours to work out:- if they are unrealistic or unhelpful- how they affect each other, and you.
The therapist will then help you to work out how to change unhelpful thoughts and behaviours
It's easy to talk about doing something, much harder to actually do it. So, after you have identified what you can change, your therapist will recommend "homework" - you practise these changes in your everyday life. Depending on the situation, you might start to:
Question a self-critical or upsetting thought and replace it with more helpful (and more realistic) one that you have developed in CBT .
Recognise that you are about to do something that will make you feel worse and, instead, do something more helpful.
At each meeting you discuss how you've got on since the last session. Your therapist can help with suggestions if any of the tasks seem too hard or don't seem to be helping.
They will not ask you to do things you don't want to do - you decide the pace of the treatment and what you will and won't try. The strength of CBT is that you can continue to practise and develop your skills even after the sessions have finished. This makes it less likely that your symptoms or problems will return.

How effective is CBT?
It is one of the most effective treatments for conditions where anxiety or depression is the main problem
It is the most effective psychological treatment for moderate and severe depression
It is as effective as antidepressants for many types of depression

What other treatments are there and how do they compare?
CBT is used in many conditions, so it isn't possible to list them all in this leaflet. We will look at alternatives to the most common problems - anxiety and depression.
CBT isn't for everyone and another type of talking treatment may work better for you.
CBT is as effective as antidepressants for many forms of depression. It may be slightly more effective than antidepressants in treating anxiety.
For severe depression, CBT should be used with antidepressant medication. When you are very low you may find it hard to change the way you think until antidepressants have started to make you feel better.
Tranquillisers should not be used as a long term treatment for anxiety. CBT is a better option.
Problems with CBT
CBT is not a quick fix. A therapist is like a personal trainer that advises and encourages - but cannot 'do' it for you.
If you are feeling low, it can be difficult to concentrate and get motivated.
To overcome anxiety, you need to confront it. This may lead you to feel more anxious for a short time.
A good therapist will pace your sessions. You decide what you do together, so you stay in control.

How long will the treatment last?
A course may be from 6 weeks to 6 months. It will depend on the type of problem and how it is working for you. The availability of CBT varies between different areas and there may be a waiting list for treatment.
What if the symptoms come back?
There is always a risk that the anxiety or depression will return. If they do, your CBT skills should make it easier for you to control them. So, it is important to keep practising your CBT skills, even after you are feeling better. There is some research that suggests CBT may be better than antidepressants at preventing depression coming back. If necessary, you can have a "refresher" course.

So what impact would CBT have on my life?
Depression and anxiety are unpleasant. They can seriously affect your ability to work and enjoy life. CBT can help you to control the symptoms. It is unlikely to have a negative effect on your life, apart from the time you need to give up to do it.

How can I get CBT?
Speak to your GP. They may refer you to someone trained in CBT - for example, a psychologist, nurse, social worker or psychiatrist.
The British Association for Behavioural and Cognitive Psychotherapies keeps a register of accredited therapists.
You can try 'self-help' - using a book, internet programme or computerised CBT. This is more likely to work if you also receive support from a professional.

What will happen if I don't have CBT?
You could discuss alternatives with your doctor. You could also:
Read more about the treatment and its alternatives.
If you want to "try before you buy", get hold of a self-help book or CD-Rom and see if it makes sense to you.
Wait to see if you get better anyway - you can always ask for CBT later if you change your mind.

CHANGE VIEW: 10 key facts about CBT
Change: your thoughts and actions
Homework: practice makes perfect
Action: don't just talk, do!
Need: pinpoint the problem
Goals: move towards them
Evidence: shows CBT can work
View: events from another angle
I can do it: self-help approach
Experience: test out your beliefs
Write it down: to remember progress


-Psy.Visesh,
Treasurer, APCPA,
94401 35779

An Early Psychologist: The Buddha

Buddhist Psychology is based on the example and teachings of the man who came to be called "The Buddha." In many ways the teachings of the Buddha, known as "the dharma," sound more like psychology than what most of us think of as religion. Who was he; what was his story?
Born more than 2500 years ago, the Buddha was born a prince in a small kingdom in northern India. The king, following tradition, asked a soothsayer to offer predictions about his son's future. He was told that his son would grow up to be either a great spiritual teacher or a great monarch. The king, like many powerful men, wanted his son to follow him in the family business. To that end, the king made sure that his son, who was known then as "Siddhartha," didn't hear about spiritual things. Instead, he made sure that the young prince was surrounded by every possible luxury and pleasure. There were musicians and dancing girls, rich fabrics and clothing, delicious foods and fine wines. He lived within the walls of the palace compound and was indulged in all of his desires-as long as they didn't have anything to do with spirituality. Even more, he was protected from seeing anything unpleasant.
Once, when the king had a festival to oversee, he took his son along. The boy was left sitting under a tree while the king attended to his royal duties. Tradition has it that Siddhartha sat under a rose apple tree and had an experience of being simply present and awake. He glimpsed the nature of reality-what we have called "brilliant sanity" in an earlier blog entry. In that moment he was clear, open, and filled with compassion for all beings. And then, the moment passed and was forgotten-as such moments often are for all of us.
As young Siddhartha grew to become a man, he became curious about what lay beyond the palace walls. He convinced his chariot driver to take him on a tour outside the walls. That trip changed his life. There are many versions of that chariot ride, but they all agree that the prince saw things he had never seen before, living as he had in a protected, royal environment. He saw an old man-wrinkled and stooped over. Imagine if you had never seen an old person. How strange he would look! The prince asked his driver, "What is wrong with that man?"
"He is old. If we live long enough, all of us will grow old and look like that."
Next he someone who was sick. Perhaps he saw a woman who was young though barely able to walk, who was gaunt and feeble, whose skin was covered with sores. "What is wrong with her?" he may have asked.
"She is ill. We all become ill."
Then, they saw a dead body by the side of the road. "What is wrong with that person?"
"Ah, this person has died. We all die."
I imagine how shocking these experiences must have been for the prince whose protected life had shielded him from old age, sickness, and death. The next person who caught the prince's attention was a wandering religious mendicant: a spiritual seeker. Such people were common in India at that time. This monk seemed radiant, joyful and calm. The prince had never seen anything like it before.
When I think of that spiritual seeker, I think of great spiritual teachers I have had the good fortune to meet in my life: people like the Dalai Lama and other Tibetan masters. Perhaps you have met such people in your own life: people who seem to exude a quality of peacefulness and wakefulness. Such people may seem "more real" than others, yet they are still very much human beings, not gods.
The prince asked about this man, too. "He is a spiritual seeker," came the answer.
Upon his return to the palace, Siddartha had much to think about. His eyes had been opened to the reality of pain and suffering. He had also seen the spiritual seeker and had glimpsed another way of being. How he had been living his life up to that point now seemed hollow and without meaning, and he couldn't imagine simply returning to it. What was he to do?
Next time, we will continue the story of how Siddhartha left the palace and eventually became the master teacher known to this day as "The Buddha," the "Awakened One."
-Psy.Visesh,
Treasurer, APCPA,
94401 35779

Broken Symmetry: Nobel physicist explains why you miss old places, friends

The bittersweet sad intense pain of missing a place, a person, a crew, a time. What's with that? How does that happen? Here's a take on it you probably haven't heard before. I'll start way back with the big bang. If everything was all concentrated and homogeneous at the origin, how did our universe ever get so lumpy, with separate things like stars and planets, you and me? The 2008 Nobel Prize in physics was awarded to scientists who identified the source as broken symmetry. A first pass explanation of their idea is simple. You know how you can easily balance a broomstick on the palm of your hand? If it's centered, symmetrically upright, it tends to stay there. But if it tips asymmetrically toward one direction, then it becomes increasingly difficult to balance. The symmetry was broken. The tipped get tippier. The butterfly effect is the most familiar version of this. Remember it? Conceivably a butterfly's wings flapping could lead to major shifts in weather patterns. People latched onto that idea as evidence of uncertainty and the potential for miracles. We like ideas that suggest that life has shoots-and-ladder-like qualities, so it's not just stepwise plodding. It gives us hope of rag-to-riches leverage but also allows that if we don't end up fulfilling our ambitions we have an explanation that makes it not our fault: "I tried, but life has surprising shoots and I fell down one." Shoots and ladders aside, the butterfly effect is really about broken symmetry, how a little thing can start a big thing. How just as a slight tip can cause the broomstick to fall or how a shout can cause an avalanche. Think of it also as the way a meteorite passing the earth could fall under our gravitational influence, being taken off course. The closer it gets to the earth, the stronger the earth's gravitational pull. That's broken symmetry too.With the big bang everything flew apart. It would have flown apart evenly but the tiniest little micro-variation got things tipping. Not falling over as like the broomstick but comparable. The universe got lumpy by the same basic process that made our moon. The moon formed when a meteor hit the earth kicking up an enormous dust cloud. Imagine that the dust started out almost evenly distributed, but little variations caused the gravitational pull in some regions to be greater than in others. The dense grew denser. And now most of that dust is concentrated in that great lump of green cheese. A little difference in distribution causes a big difference in concentrations. Broken symmetry explains seperateness and difference.There's broken symmetry in thought and culture too. You meet someone, fall under their gravitational influence, start hanging out, fall further. For good or ill--it could be the love of your life or a heroin dealer. Either way a little tipping becomes a lot. And these days we're rarely tipped in just one direction. In ancient tribal days, you could be born into a tribe that tipped you strongly into its ways there, in the tribe you would stay for all your days. Now, we're under diverse influences. You move a thousand miles to be with your new partner, but miss your old town and people. You design your whole life around a job you love and then they lay you off and you have to find a new place to orbit. Broken symmetry implies something really fundamental about the universe but also about your life. If the universe is lumpy, then this notion that we are all one and that everything is connected needs to be refined. We are all one but some of us are more one than others of us. Everything is connected but not equally. There are plenty of people who have negligible influence on you. They are off in their own lumpy region under their own influences. They're not part of your tribe and therefore are different from you. But then you happen to meet. You've been on independent pages a long time so you start out on different pages. But vive la difference, you like each other. Being with each other you start to influence each other. But lumpy life that it is, you're not just under their influence. You've got other influences operating on you from before and they still tug. So you miss what you had even while your drawn into what you're having. We are all planets under changing influences falling in with some and tearing away from others. Something like that. There's more to this story of course. In particular I'll want to say more about influence. How does influence happen? For that we get into another one of these new scientific concepts: Constraint propagation.

-Psy.Visesh,
Treasurer, APCPA,
94401 35779

25 అక్టోబర్ 2009 ఆదివారం

ALL PHOTOS OF THE CONFERENCE








































Dear friends,

Here I am uploading all the photos of the conference. You can download whatever you want.

22 అక్టోబర్ 2009 గురువారం

PARICIPANTS

CONSELING PSYCHOLOGIST ASSOCIATION

MAILING ADDRESS

Krishna Bharath
D no 2-12-83
Rajyalakshmi nagar
Sthambhalawgareivu
Guntur
Phone number 9985428261

K V Prasad
H no 3-12-13
Kumarpally, bommala
Vepachettu,hanmakonda
Warangar-506001
Phone number 9703543523

Devarapalli Koteshwarakai
Icti counceller
Govt hosipital
Rom no 13
Nuzvid-521201
Phone number 9392710280

Thota Satheesh Babu
13-4-16
Mission hospital road
15 ward bhimavaram-534201
Phone number 9491351445

S M Reedy
Thanmai institute of mind secrets
Flat no 2,bandaru bhavan
Hyderabad-500073
Phone number: 9391167389

Kunaparaju Girija Kumari
Jaimini ashram
Sri Kali gardens, nambur
Guntur-522508
Phone number 9885644788




Kola Parimala Sujani
D no 7-1-401/a/19,flat no 305,
Anuradha estates, behind sr nagar
Hyderabad-500038
Phone number 9390011852

M v l ravi manohar
18-1-720i,bhavani nagar
Tiruapti-517591
Phone number 2230466

CH V Kalyani
D no 30-5-26,koka street
Near vijaya talkies
Vijayawada-520002

Jaladurgam Rama Chandrudu
10-4-771/4/1a,2nd floor
Zakirvilla,sriramnagar cloiney
Masabtank,Hyderabad
Phone number 9849397000

Ranga Venkateshwar
10-3-7,Gandhi chowk
Po bellampalli-504251
Phone number 04024044880

Gillella Venugopal Reddy
H no 3-13-94/5/a
Near tirumala hosipital
Ramanthapur,hyderabad-500031
Phone number 9989923184

B M Hara Om Prakash
H no 4-116,vellulla
Metapally,karimnagar-505325
Phone nmuber 9441970583

Anumula Uma Pathi
Velkatoor,nangunoor
Medak,siddipet-502375
Phone number 9440036097





P Jawaharlal Nehru
2-1-532,street no 9
Nallakunta,Hyderabad-500044
Phone number 04027606040

Thiyam Kiran Singh
Vimhans hospital ,vv rao street
Suryaraopet,vijayawada-520002
Phone number 9885719053

Nabi B S
7-4-513,venkateshwara colony
Mahabubnagar-509001
Phone number 9885508744

Mohd Ibraahim
6-3-1240/55/a/1,opp raj bhavan
M s maqta,somajiguda
Hyderabad -500082
Phone number : 9346925109

Bramandabheri Somanatha Raju
2-11-252,shankarnagar
Near hanumantemple
Vidyamyapuri,hanamkonda-506009
Phone number 9989291954

Kolli Srinivas Reddy
H no 7-982,adovokate cloney
Huntev road,humankonda
Phone number 9866460824

Konda Srinivas
H no 4-5p/12,opp preston school
Jangoan,warangal-506167
Phone number – 9533794220

Kantamsetty Durga Prasad Rao
b-2,sheshadri towers
sivaraopeta,bhimavaram-534202
phone number 08662432329




Mutyam Srinivas
2-2-1166/a/4,room no 1
3rd foolr vinak bank
Tilak nanar Hyderabad-500044
Phone number 9652056654

Gade Bhavani
g-2 triveni heights,balaji nagar
kukatpally Hyderabad
phone umber : 9912254937

Harindra nath J S
H no 1-30-1
Plot no 4,akash nagar
Bowenpally,secunderabad-500011
Phone number 9440055449

Dr Satyavathi Kollu
Plot no 582/a,peoples hosipital
Pragathi nagar,kukatpally
Hyderabad-50090
Phone number 9949651540

Khasim Shaik
H no 12-21-92
Sateesh road
Prakash nagar
Narasaraopeet-522602
Phone number 9440915819

Dr Biray Srinivas
Samskar nature cure college
Akbarnagar,rudrur,varni
Nizambad-503188
Phone number 9848966888

Kolluri Sudhamadhavi
H no 14-115
Rajasrinivas cloney
New munjaigndal
Secbad
Phone number 9849322490





Botla madhavi
Flat no 202,mrr residency
Beside kk towers yousfuda
Hyderabad-500073
Phone numbers 9246874692

Rajendra Prasad Nalluri
Plot no 352,gangasthan
Phase 2,nizambad-503002
Phone number 9440756922

Kondaveeti Gandi
H no 3-1-326,flat no 172
Mythrgnagar l b nagar
Hyderabad -500074
Phone number 9394068506

Madduri Anasuya Preetam
g-6,b13,prajay shalters
bollaram road miyapur
Hyderabad-500049
Phone number 9246353368

Dr SA Thasleeru
Abhaya ranigunta-517520
phone number 9346402089

Boora Bhisha Pathi
H no 2-12-293/20
Vijayanagar cloney
Gopalpur road hanumankonda
Warangal-506009
Phone number 9866612717

Jayanthi Veeturi Yananandra
D no d-38/10,lab aprts
Kanchenbagh hyderabad-500058
Phone number 04024346314

A Prasad
2-114ª obanapalli
Pantrampalli post
Santhapet,chitoor-517004
Phone number 9441643245

Gampa Nageshwer Rao
3-6-771/776,shailaja heights
Street no 14,himayathnagar
Hyderabad -500029
Phone number 984900026

C N Reddy
Kb campus,brahamanapally road
Turkayamjal,sagar road
Hyderabad-501510
Phone number 9000803050

NB Sudhakar Reddy
Nrsr innovative school
18-4-111/2 raiwa cloney
Tirupathi-517501
Phone number 944058440

Sammena Yaseem
3-6-369/a/116,steet no 1
Himayathnagar,Hyderabad-500029
Phone number 9247237845

M A Kareem
2-7-322,mukarampura
Karimnagar-505001
Phone number 9440488571

Vedanthan RangaNath
Postal assistant
Subashnagar
Nizambad-503002
Phone number 9848254720

Bheemaneni Srinivas Goud
1-8-289,near ekasilla park
Balasamudram,hanamudram
Warangal-506001

Kesshipeddy Venkateshwar Raju
H no4-5-23
Kothur market street,hanamkonda
Warangal-506001




N V Pruthidhar Raju
12-2-823/c/72,flat no 301
Swathigruha apts,mehidipatyam
Hyderabad-500028
Phone number 9885337338

Devabhaktuni Vasudeva Rao
Govt ups,vinayak nagar
Nizambad-503003
Phone number 09848016590

T Anjana Murthy
2-1-427/2,street no 4
Nallakunta,Hyderabad-500055
Phone number 9391150586


Dr BV PattabhiRam
Prashanthi counseling center
Samrat complex
Secreatarit road
Hyaderabad
Ph no ౨౩౨౩౩౨౩౨

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