Fwd: Yogopathy

February 20, 2010

---------- Forwarded message ----------Neil Pearson <neilSat, Feb 20, 2010 at 12:35 AM

Yogopathy " Yogacharya Dr.Ananda Bhavanani " <yognat, Antonio Sausys <antonio

Greeting Ananda and Antonio

I have been thinking quite a lot of your short piece on Yogopathy Ananda. For me it was provocative. It is always good to have the opportunity to explore more deeply one’s beliefs and in this case my actions.

As with Allopathy, I believe there is a place for Yogopathy in decreasing our suffering and finding a path to bring us a closer connection with our divinity. In my understanding, yoga therapy is as complex and sophisticated as our existence. Just as there are many aspects to our existence, there are many levels to our understanding of self and our place in the universe. For most of us, whether yoga students, yoga teachers or yoga therapists, we are just scratching the surface. Those of us with the blessings of loving teachers, past experience, knowledge and wisdom have the opportunity to explore much more deeply.

Should we place this Yogopathy in a place of disrepute? Maybe we should see it as a path towards what we believe is the right direction. Just as many people find Yoga through asana, maybe finding that closer connection and deep understanding of the heart or root of the problem will come when techniques of Yoga are prescribed to resolve symptoms. Maybe a person develops pelvic pain associated with a deep fear of failure when encountering a difficult change in life. The yoga teacher can see the student’s gripping of body and catching of breath, and prescribes specific pranayama and asana practice. As the student works on this, they may find the wisdom or guidance to meditate on surrender and contentment. I expect everyone would agree that this student would be best served by being guided to explore deeply and getting to the root of the matter. Maybe he is not ready for this deeper work. Maybe the yoga therapist does not have the experience, knowledge or the wisdom yet to know it would be best for the student to go beyond the manifestations of the problem in body and breath. In either case, we should not discourage the student or therapist from doing their best, or taking the actions for which they are ready.

Maybe the issue is the standard of knowledge, wisdom and experience that should be required to be a yoga therapist. Certainly most of us in the west do not have a lifetime of Yoga and learning from masters of yoga therapy. Many, having come to Yoga as adults, struggle with the depth of knowledge required to evaluate the annamaya kosha, let alone grasp a clear understanding of the interconnectedness of our existence.

You point out a significant problem within allopathic medicine – that of not always getting to the root of the problem. I believe you are making two very important points about how this relates to current views and practices of yoga therapy. First, we must ensure that yoga therapy is not equated with using aspects of yoga to treat allopathic diagnosis. Certainly we can see the decreased clinical efficacy when acupuncture techniques are used by western health care professionals, rather than as part of the system of Traditional . Second, the beauty of Yoga and Yoga therapy is that they have the capacity to view and guide the individual from every aspect of their existence. It is our responsibility, as people proud to be Yoga therapists, to endeavour to truly live and work with this deep understanding.

Peace

neil

p.s. Antonio – if you want to use this piece in a newsletter, go ahead. It might keep people’s minds on this important issue

-- Yogacharya Dr Ananda Balayogi BhavananiChairman: ICYER and Yoganjali Natyalayam25, II Cross, Iyyanar Nagar, Pondicherry, Indiawww.icyer.com and www..org

--------------------------DISCLAIMER : Information transmitted in this e-mail is proprietary to Ananda Ashram at ICYER, Pondicherry, South India. It is intended only for the addressee and may contain private, confidential and/or privileged material. Review, retransmission, dissemination or other use of this information by any person other than the intended recipient is strictly prohibited. Please be aware that this email may have been a group mailing (bcc) and if you received this through error we apologize. If you have received this communication in error, please contact us at yognat and delete the material from any stored format/computer.

February 24, 2010

Dear Neil,

I read with great

interest your considered reply to Yogacharya Dr Ananda Balayogi Bhavanani

‘s profound assertion that Dwaitam or duality was the main cause of the

imbalance that may then manifest via psycho-somatic stress through

the various Koshas. This appears as various disorders depending upon the

propensity of the individual

Let me briefly tell

you my experience as a Yoga Therapist, hoping that it may help you to be

convinced that the science of yoga is indeed the mother of sciences, and it

holds the answer to all our problems. The difficulty is to find a guru,

who is an authority on Pranayama, to learn from. It is like searching for

a needle in a haystack.

1. Background

My introduction to

Yoga was in 1965. I’ve since learnt under nine distinguished gurus. I

qualified to be a Yoga Therapist in 1984 from a prestigious School of Yoga in

India and commenced practice in 1986 in Melbourne, Australia.

At that school I was

taught over 30 practices for every imaginable condition. I found the

student/patient was not prepared to commit a long period of time to a daily

regime. Even a cancer patient’s first question was how much time

would the program take daily. I started getting very concerned about this

issue.

2. Yoga Therapy no

different from Yoga

Two years into the

practice it dawned on me that Yoga Therapy was more about helping a

student/patient to rise above body and conscious mind, negate ego

consciousness, and attune to a higher state of consciousness, wherein renewal,

repair and healing take place.

It sounded very

reassuring but my immediate question was whether there was a practice which

would help one attune to a higher state of consciousness?

3. Practice &

Program

My concern was soon

laid to rest by a specific experience in Bangalore. I was directed from

within to assist a lady who had been bed-ridden for three years with lumbar

spondylitis. By chanting OM and allowing it vibrate and resonate at her

lower back, she was able to walk once again.

She was to start

with 27 chants of OM on the first day, allow it to vibrate and resonate at her

lower back, add one more chant every day for 81 days, till she reached 108

chants. She started walking again long before 81 days. Dr Nagarathna,

Yoga Consultant of SVYASA, Bangalore, will bear testimony to this. She

saw this lady before and after this healing intervention.

4. Mahat Yoga

Pranayama & Pranava AUM

From there I

proceeded to learn under the late Yogamaharishi Dr Swami Gitananda Giri

Bhavanani Maharaj. He was an authority on Pranayama at the International

Centre for Yoga Education & Research, Pondicherry. Dr Ananda

Balayogi Bhavanani, his son and heir, is the present Chairman.

Revered Swamiji

introduced me to Rishiculture Ashtanga Yoga, the energy-giving Mahat Yoga

Pranayama and soul-realising Pranava AUM. It resulted in my learning the

cosmic vibratory healing energy of Pranava AUM, which creates and sustains all

animate and inanimate objects in this Universe.

5. The five koshas

in Rishiculture Ashtanga Yoga

The five koshas we

live in are manifestation of cosmic energy or prana. They are energy

bodies needing daily sustenance of prana. Prana energises the cells and

the vibratory resonant frequency of Pranava AUM creates a state of wellbeing in

the cells.

6. Mahat Yoga

Pranayama

Energising of the

cells is achieved by breathing at over 70% of the lung capacity in Mahat Yoga

Pranayama, the complete yogic breath. Normally we breathe at no

more than 20% of our lung capacity. According to revered Swamiji we can

therefore only be 20% healthy, functionally efficient and mental active.

The 60% of the

metabolic and toxic wastes from the body is expelled from the lungs reinforcing

the need to breathe-in and breathe-out deeply.

In addition, when

Mahat Yoga Pranayama is done in different ratios, it regenerates and

rejuvenates the body. It does this by producing healthy glandular and

blood cells and bodily fluids.

7. Pranava AUM

The chanting of

Pranava AUM attunes to the vibratory resonant frequencies of the physical body,

mind and self-consciousness and integrates them. It also transcends

the wakeful, dream and deep sleep states of consciousness associated with

A-U-M.

This leads one to

the fourth state, Turiya, the state of causal silence within. In this

state, renewal, repair and healing take place. In short it creates the

optimum condition within each cell and activates a process of healing.

8. The Method

The chanting of

Pranava AUM is directed to the seat of the problem if it be in the physical

body, by visualising it as warm golden energy, healing the condition.

If it be in the mind

the Pranava AUM is allowed to vibrate and resonate at the Physical, Astral and

Causal Energy Bodies.

The process of

healing is enhanced by meditating at the Heart Centre, the seat of the soul,

and ended with an affirmation to get wholly healed.

9. Results

An 81 day VBT

program develops one physically, mentally, emotionally and spiritually,

complementing whatever medical treatment is needed.

It helps a

student/patient to rise above the body and conscious mind, negate ego

consciousness and attune to a higher state of consciousness. I call

this the state of causal silence within, wherein renewal, repair and healing

take place. The healing takes place on its own, within the constraints of

one’s karma.

10. Complementary

Practices in a VBT program

10 a. Rhythmic

Breath

Pranava AUM

essentially regenerates, rejuvenates and rehabilitates by creating a state of

wellbeing. It is generally done in the morning to set the tone for the

day.

I introduced

complementary harmonising and tranquillising Rhythmic Breath

(Savitri Pranayama) and its Meditational Walk. This is

to be done once in the mid-morning, noon, and mid-afternoon or when stressed,

tense, depressed or even tired.

Each rhythm has its

specific benefit. It creates a state of wellbeing within. Only nine

breaths are done at a time. It takes only a few minutes.

10 b. Psychic

Sleep

I also introduced

complementary deeply relaxing Psychic Sleep (Yoga Nidra) which relaxes the

body, stills the mind, neutralises the traumas and tensions of the day and

gives a restful and refreshing night’s sleep. This is done at time

of going to sleep in the afternoon and night.

In short I’ve

developed a program to create a state of wellbeing throughout the 24 hours of

the day, which activates the process of healing. After twenty one years

of personal practice and nineteen years of teaching this 81 day Vibrational

Breath Therapy program to hundreds, I’m convinced of its effectiveness.

All of the above

practices have been introduced into a program called “Chakra Meditation

for Healing” with added features. These are to neutralise traumas and

tensions of this and previous births, which are at the root of all internally

caused conditions.

In addition,

they enhance the psychic qualities of the major chakras to transform the

personality and character, to lead a life of equanimity and fortitude.

11. Success

During the last

nineteen years I’ve had success with this program in rehabilitating a

range of serious physical and mental conditions of my own and others.

Please visit my website www.vbt.com.au (under

construction) and glean more on the benefits of the 81 day program.

To do the above, a

Yoga Therapist must find the time to practise this program daily for 81 days,

experience its results before sharing it with others. This is an

experiential science.

I wish you truly

well in your search for the Truth!

Love,

Yoga Bhishmacharya

Sri Bala Ratnam,

Founder, Vibrational

Breath Therapist

(based on

Rishiculture Ashtanga Yoga )

On Behalf Of Yogacharya Dr.Ananda

Bhavanani

Saturday, 20 February 2010 3:09 PM

Fwd: Yogopathy

---------- Forwarded message

----------

Neil Pearson <neil

Sat, Feb 20, 2010 at 12:35 AM

Yogopathy

" Yogacharya Dr.Ananda Bhavanani " <yognat, Antonio Sausys <antonio

Greeting Ananda

and Antonio

I have been

thinking quite a lot of your short piece on Yogopathy Ananda. For me it was

provocative. It is always good to have the opportunity to explore more deeply

one’s beliefs and in this case my actions.

As with

Allopathy, I believe there is a place for Yogopathy in decreasing our suffering

and finding a path to bring us a closer connection with our

divinity. In my understanding, yoga therapy is as complex and

sophisticated as our existence. Just as there are many

aspects to our existence, there are many levels to our

understanding of self and our place in the universe. For most of us, whether

yoga students, yoga teachers or yoga therapists, we are just scratching the

surface. Those of us with the blessings of loving teachers, past

experience, knowledge and wisdom have the opportunity to explore much more

deeply.

Should we place

this Yogopathy in a place of disrepute? Maybe we should see it as

a path towards what we believe is the right direction. Just as many people find

Yoga through asana, maybe finding that closer connection and deep understanding

of the heart or root of the problem will come when techniques of Yoga are

prescribed to resolve symptoms. Maybe a person develops

pelvic pain associated with a deep fear of failure when encountering a

difficult change in life. The yoga teacher can see the student’s gripping

of body and catching of breath, and prescribes specific pranayama and

asana practice.

As the student works on this, they may find the wisdom or guidance to meditate

on surrender and contentment. I expect everyone would agree that

this student would be best served by being guided to explore

deeply and getting to the root of the matter. Maybe he is not ready

for this deeper work. Maybe the yoga therapist does not

have the experience, knowledge or the wisdom yet to know it would be best for

the student to go beyond the manifestations of the problem in body and breath. In

either case, we should not discourage the student or therapist from doing their

best, or taking the actions for which they are ready.

Maybe the issue

is the standard of knowledge, wisdom and experience that should be required to

be a yoga therapist. Certainly most of us in the west do not have a

lifetime of Yoga and learning from masters of yoga therapy. Many,

having come to Yoga as adults, struggle with the depth of knowledge

required to evaluate the annamaya kosha, let alone grasp a clear understanding

of the interconnectedness of our existence.

You point out a significant

problem within allopathic medicine – that of not always getting

to the root of the problem. I believe you are making two very important

points about how this relates to current views and practices of yoga

therapy. First, we must ensure that yoga therapy is not equated with using

aspects of yoga to treat allopathic diagnosis. Certainly we can see the

decreased clinical efficacy when acupuncture techniques are used by western

health care professionals, rather than as part of the system of Traditional

. Second, the beauty of Yoga and Yoga therapy is that they

have the capacity to view and guide the individual from every

aspect of their existence. It is our responsibility, as people

proud to be Yoga therapists, to endeavour to truly live and work with this deep

understanding.

Peace

neil

p.s. Antonio –

if you want to use this piece in a newsletter, go ahead. It might keep

people’s minds on this important issue

--

Yogacharya Dr Ananda Balayogi Bhavanani

Chairman: ICYER and Yoganjali Natyalayam

25, II Cross, Iyyanar Nagar, Pondicherry, India

www.icyer.com and www..org

--------------------------

DISCLAIMER : Information transmitted in this e-mail is proprietary to Ananda

Ashram at ICYER, Pondicherry, South India. It is intended only for the

addressee and may contain private, confidential and/or privileged material.

Review, retransmission, dissemination or other use of this information by any

person other than the intended recipient is strictly prohibited. Please be

aware that this email may have been a group mailing (bcc) and if you received

this through error we apologize. If you have received this communication in

error, please contact us at yognat

and delete the material from any stored format/computer.

__________ NOD32 4881 (20100219) Information __________

This message was checked by NOD32 antivirus system.

http://www.eset.com

February 24, 2010

Dear Sir,You have simply answered all the questions that I seek diligently. I practice Vipassana and started the basics of Kriya.I am fascinated by your 81 day program. However, I do have some questions:

1. Where is it offered - in India or in the US?2. What is the minimum and maximum age that you recommend for the practice of your program?3. Can women achieve the same results as men? Do women have any limitations in terms of their physical, mental, & hormonal make up?

4. Ultimately, does your program lead to the awakening of the Kundalini energy?5. Should the pranava AUM be chanted by the practitioner or is it something (sound) that is resonated/produced by the being and is brought to the awareness when one is in meditation?

6. If I am interested in attending your 81 day program, how can I do it?I eagely await your response. Sincerely,Bana.On Wed, Feb 24, 2010 at 4:32 AM, Sri Bala <sribala wrote:

Dear Neil,

I read with great

interest your considered reply to Yogacharya Dr Ananda Balayogi Bhavanani

‘s profound assertion that Dwaitam or duality was the main cause of the

imbalance that may then manifest via psycho-somatic stress through

the various Koshas. This appears as various disorders depending upon the

propensity of the individual

Let me briefly tell

you my experience as a Yoga Therapist, hoping that it may help you to be

convinced that the science of yoga is indeed the mother of sciences, and it

holds the answer to all our problems. The difficulty is to find a guru,

who is an authority on Pranayama, to learn from. It is like searching for

a needle in a haystack.

1. Background

My introduction to

Yoga was in 1965. I’ve since learnt under nine distinguished gurus. I

qualified to be a Yoga Therapist in 1984 from a prestigious School of Yoga in

India and commenced practice in 1986 in Melbourne, Australia.

At that school I was

taught over 30 practices for every imaginable condition. I found the

student/patient was not prepared to commit a long period of time to a daily

regime. Even a cancer patient’s first question was how much time

would the program take daily. I started getting very concerned about this

issue.

2. Yoga Therapy no

different from Yoga

Two years into the

practice it dawned on me that Yoga Therapy was more about helping a

student/patient to rise above body and conscious mind, negate ego

consciousness, and attune to a higher state of consciousness, wherein renewal,

repair and healing take place.

It sounded very

reassuring but my immediate question was whether there was a practice which

would help one attune to a higher state of consciousness?

3. Practice &

Program

My concern was soon

laid to rest by a specific experience in Bangalore. I was directed from

within to assist a lady who had been bed-ridden for three years with lumbar

spondylitis. By chanting OM and allowing it vibrate and resonate at her

lower back, she was able to walk once again.

She was to start

with 27 chants of OM on the first day, allow it to vibrate and resonate at her

lower back, add one more chant every day for 81 days, till she reached 108

chants. She started walking again long before 81 days. Dr Nagarathna,

Yoga Consultant of SVYASA, Bangalore, will bear testimony to this. She

saw this lady before and after this healing intervention.

4. Mahat Yoga

Pranayama & Pranava AUM

From there I

proceeded to learn under the late Yogamaharishi Dr Swami Gitananda Giri

Bhavanani Maharaj. He was an authority on Pranayama at the International

Centre for Yoga Education & Research, Pondicherry. Dr Ananda

Balayogi Bhavanani, his son and heir, is the present Chairman.

Revered Swamiji

introduced me to Rishiculture Ashtanga Yoga, the energy-giving Mahat Yoga

Pranayama and soul-realising Pranava AUM. It resulted in my learning the

cosmic vibratory healing energy of Pranava AUM, which creates and sustains all

animate and inanimate objects in this Universe.

5. The five koshas

in Rishiculture Ashtanga Yoga

The five koshas we

live in are manifestation of cosmic energy or prana. They are energy

bodies needing daily sustenance of prana. Prana energises the cells and

the vibratory resonant frequency of Pranava AUM creates a state of wellbeing in

the cells.

6. Mahat Yoga

Pranayama

Energising of the

cells is achieved by breathing at over 70% of the lung capacity in Mahat Yoga

Pranayama, the complete yogic breath. Normally we breathe at no

more than 20% of our lung capacity. According to revered Swamiji we can

therefore only be 20% healthy, functionally efficient and mental active.

The 60% of the

metabolic and toxic wastes from the body is expelled from the lungs reinforcing

the need to breathe-in and breathe-out deeply.

In addition, when

Mahat Yoga Pranayama is done in different ratios, it regenerates and

rejuvenates the body. It does this by producing healthy glandular and

blood cells and bodily fluids.

7. Pranava AUM

The chanting of

Pranava AUM attunes to the vibratory resonant frequencies of the physical body,

mind and self-consciousness and integrates them. It also transcends

the wakeful, dream and deep sleep states of consciousness associated with

A-U-M.

This leads one to

the fourth state, Turiya, the state of causal silence within. In this

state, renewal, repair and healing take place. In short it creates the

optimum condition within each cell and activates a process of healing.

8. The Method

The chanting of

Pranava AUM is directed to the seat of the problem if it be in the physical

body, by visualising it as warm golden energy, healing the condition.

If it be in the mind

the Pranava AUM is allowed to vibrate and resonate at the Physical, Astral and

Causal Energy Bodies.

The process of

healing is enhanced by meditating at the Heart Centre, the seat of the soul,

and ended with an affirmation to get wholly healed.

9. Results

An 81 day VBT

program develops one physically, mentally, emotionally and spiritually,

complementing whatever medical treatment is needed.

It helps a

student/patient to rise above the body and conscious mind, negate ego

consciousness and attune to a higher state of consciousness. I call

this the state of causal silence within, wherein renewal, repair and healing

take place. The healing takes place on its own, within the constraints of

one’s karma.

10. Complementary

Practices in a VBT program

10 a. Rhythmic

Breath

Pranava AUM

essentially regenerates, rejuvenates and rehabilitates by creating a state of

wellbeing. It is generally done in the morning to set the tone for the

day.

I introduced

complementary harmonising and tranquillising Rhythmic Breath

(Savitri Pranayama) and its Meditational Walk. This is

to be done once in the mid-morning, noon, and mid-afternoon or when stressed,

tense, depressed or even tired.

Each rhythm has its

specific benefit. It creates a state of wellbeing within. Only nine

breaths are done at a time. It takes only a few minutes.

10 b. Psychic

Sleep

I also introduced

complementary deeply relaxing Psychic Sleep (Yoga Nidra) which relaxes the

body, stills the mind, neutralises the traumas and tensions of the day and

gives a restful and refreshing night’s sleep. This is done at time

of going to sleep in the afternoon and night.

In short I’ve

developed a program to create a state of wellbeing throughout the 24 hours of

the day, which activates the process of healing. After twenty one years

of personal practice and nineteen years of teaching this 81 day Vibrational

Breath Therapy program to hundreds, I’m convinced of its effectiveness.

All of the above

practices have been introduced into a program called “Chakra Meditation

for Healing” with added features. These are to neutralise traumas and

tensions of this and previous births, which are at the root of all internally

caused conditions.

In addition,

they enhance the psychic qualities of the major chakras to transform the

personality and character, to lead a life of equanimity and fortitude.

11. Success

During the last

nineteen years I’ve had success with this program in rehabilitating a

range of serious physical and mental conditions of my own and others.

Please visit my website www.vbt.com.au (under

construction) and glean more on the benefits of the 81 day program.

To do the above, a

Yoga Therapist must find the time to practise this program daily for 81 days,

experience its results before sharing it with others. This is an

experiential science.

I wish you truly

well in your search for the Truth!

Love,

Yoga Bhishmacharya

Sri Bala Ratnam,

Founder, Vibrational

Breath Therapist

(based on

Rishiculture Ashtanga Yoga )

On Behalf Of Yogacharya Dr.Ananda

Bhavanani

Saturday, 20 February 2010 3:09 PM

Fwd: Yogopathy

---------- Forwarded message

----------

Neil Pearson <neil

Sat, Feb 20, 2010 at 12:35 AM

Yogopathy

" Yogacharya Dr.Ananda Bhavanani " <yognat, Antonio Sausys <antonio

Greeting Ananda

and Antonio

I have been

thinking quite a lot of your short piece on Yogopathy Ananda. For me it was

provocative. It is always good to have the opportunity to explore more deeply

one’s beliefs and in this case my actions.

As with

Allopathy, I believe there is a place for Yogopathy in decreasing our suffering

and finding a path to bring us a closer connection with our

divinity. In my understanding, yoga therapy is as complex and

sophisticated as our existence. Just as there are many

aspects to our existence, there are many levels to our

understanding of self and our place in the universe. For most of us, whether

yoga students, yoga teachers or yoga therapists, we are just scratching the

surface. Those of us with the blessings of loving teachers, past

experience, knowledge and wisdom have the opportunity to explore much more

deeply.

Should we place

this Yogopathy in a place of disrepute? Maybe we should see it as

a path towards what we believe is the right direction. Just as many people find

Yoga through asana, maybe finding that closer connection and deep understanding

of the heart or root of the problem will come when techniques of Yoga are

prescribed to resolve symptoms. Maybe a person develops

pelvic pain associated with a deep fear of failure when encountering a

difficult change in life. The yoga teacher can see the student’s gripping

of body and catching of breath, and prescribes specific pranayama and

asana practice.

As the student works on this, they may find the wisdom or guidance to meditate

on surrender and contentment. I expect everyone would agree that

this student would be best served by being guided to explore

deeply and getting to the root of the matter. Maybe he is not ready

for this deeper work. Maybe the yoga therapist does not

have the experience, knowledge or the wisdom yet to know it would be best for

the student to go beyond the manifestations of the problem in body and breath. In

either case, we should not discourage the student or therapist from doing their

best, or taking the actions for which they are ready.

Maybe the issue

is the standard of knowledge, wisdom and experience that should be required to

be a yoga therapist. Certainly most of us in the west do not have a

lifetime of Yoga and learning from masters of yoga therapy. Many,

having come to Yoga as adults, struggle with the depth of knowledge

required to evaluate the annamaya kosha, let alone grasp a clear understanding

of the interconnectedness of our existence.

You point out a significant

problem within allopathic medicine – that of not always getting

to the root of the problem. I believe you are making two very important

points about how this relates to current views and practices of yoga

therapy. First, we must ensure that yoga therapy is not equated with using

aspects of yoga to treat allopathic diagnosis. Certainly we can see the

decreased clinical efficacy when acupuncture techniques are used by western

health care professionals, rather than as part of the system of Traditional

. Second, the beauty of Yoga and Yoga therapy is that they

have the capacity to view and guide the individual from every

aspect of their existence. It is our responsibility, as people

proud to be Yoga therapists, to endeavour to truly live and work with this deep

understanding.

Peace

neil

p.s. Antonio –

if you want to use this piece in a newsletter, go ahead. It might keep

people’s minds on this important issue

--

Yogacharya Dr Ananda Balayogi Bhavanani

Chairman: ICYER and Yoganjali Natyalayam

25, II Cross, Iyyanar Nagar, Pondicherry, India

www.icyer.com and www..org

--------------------------

DISCLAIMER : Information transmitted in this e-mail is proprietary to Ananda

Ashram at ICYER, Pondicherry, South India. It is intended only for the

addressee and may contain private, confidential and/or privileged material.

Review, retransmission, dissemination or other use of this information by any

person other than the intended recipient is strictly prohibited. Please be

aware that this email may have been a group mailing (bcc) and if you received

this through error we apologize. If you have received this communication in

error, please contact us at yognat

and delete the material from any stored format/computer.

__________ NOD32 4881 (20100219) Information __________

This message was checked by NOD32 antivirus system.

http://www.eset.com

-- Bana Shastri Ramanath

February 26, 2010

Dear

Bana,

Thank

you for your prompt inquiry.

I

too have experienced a 10 day retreat on Vipassana in the mid seventies, and

practice daily the Lahiri Mahasaya tradition of Kriya Yoga, which I learnt a

couple of years ago, morning and evening after doing Chakra Meditation for Healing

practice. It is nice hearing from a like-minded soul.

The

Chakra Meditation practice creates a state of wellbeing and leads one to the

state of causal silence within to meditate.

The

reply to your questions is as follows:

1

I’m

based in Melbourne, Australia.

2

There

is no minimum age. I learnt the practices when I was 66/7 years of age. I’ve

been practising it almost daily for the last twenty one years.

3

And

why not? The majority of my students are women.

4

Ultimately

the practice leads one to higher state of consciousness, according to the level

of your spiritual advancement. As you do Vipassana and Kriya Yoga, you should fare

better than the average.

I developed this practice to assist students/patients

to give priority to their Sadhana than medication for any physical or mental condition.

I’m essentially a Yoga Therapist.

5.

The

Akara, Ukara, Makara and Omkara nada of Pranava AUM is chanted loud and veered

to silence and the silence experienced for awhile. While meditating, AUM is

mentally chanted and allowed to vibrate and resonate at the Chakras.

6.

There

are two ways of doing it:

(i)

An

81 day program recorded on a DVD/CD, which is more than sufficient for normal

cases.

(ii)

An

81 day person to person program to be learnt either in person from accredited

teachers or me or as a correspondence course in the case of advanced cases,

after trying out (i) on their own. The latter (ii) has instruction to breathe

in Mahat Yoga Pranayama as its added feature.

In the first instance I may suggest your

getting down the relevant CDs for (i)and practise them as instructed. The

program includes a Main Practice – “Chakra Meditation for Healing”

and two Complementary Practices – “Rhythmic Breath” (Savitri Pranayama)

and “Psychic Sleep” (Yoga Nidra). These are taken to deeper and

subtle levels as one progresses in the 81 day program.

After

doing (i) for 81days, if you wish to progress further, you may opt for the Correspondence

Course (ii), again consisting of 81 days, to be done in four Sessions. You will

receive the Instructional Manuals for each Session accompanied by CDs/DVD. In (ii)

you will be also taught Adham, Madhyam, Adhyam and Mahat Yoga Pranayamas.

Thanks.

Love,

Yoga

Bhishmacharya

Sri

Bala

Founder,

Vibrational Breath Therapy

www.vbt.com.au (under reconstruction)

On Behalf Of Bana Shastri

Thursday, 25 February 2010 4:16 AM

Re: Fwd: Yogopathy

Dear Sir,

You have simply answered all the questions that I seek diligently. I practice

Vipassana and started the basics of Kriya.

I am fascinated by your 81 day program. However, I do have some questions:

1. Where is it offered - in India or in the US?

2. What is the minimum and maximum age that you recommend for the practice of

your program?

3. Can women achieve the same results as men? Do women have any limitations in

terms of their physical, mental, & hormonal make up?

4. Ultimately, does your program lead to the awakening of the Kundalini energy?

5. Should the pranava AUM be chanted by the practitioner or is it something

(sound) that is resonated/produced by the being and is brought to the awareness

when one is in meditation?

6. If I am interested in attending your 81 day program, how can I do it?

I eagely await your response.

Sincerely,

Bana.

On Wed, Feb 24, 2010 at 4:32 AM, Sri Bala <sribala wrote:

Dear Neil,

I read with great interest your

considered reply to Yogacharya Dr Ananda Balayogi Bhavanani ‘s profound

assertion that Dwaitam or duality was the main cause of the imbalance that may

then manifest via psycho-somatic stress through the various

Koshas. This appears as various disorders depending upon the propensity

of the individual

Let me briefly tell you my

experience as a Yoga Therapist, hoping that it may help you to be convinced

that the science of yoga is indeed the mother of sciences, and it holds the

answer to all our problems. The difficulty is to find a guru, who is an

authority on Pranayama, to learn from. It is like searching for a needle

in a haystack.

1. Background

My introduction to Yoga was in

1965. I’ve since learnt under nine distinguished gurus. I qualified to be

a Yoga Therapist in 1984 from a prestigious School of Yoga in India and

commenced practice in 1986 in Melbourne, Australia.

At that school I was taught

over 30 practices for every imaginable condition. I found the

student/patient was not prepared to commit a long period of time to a daily

regime. Even a cancer patient’s first question was how much time

would the program take daily. I started getting very concerned about this

issue.

2. Yoga Therapy no different

from Yoga

Two years into the practice it

dawned on me that Yoga Therapy was more about helping a student/patient to rise

above body and conscious mind, negate ego consciousness, and attune to a higher

state of consciousness, wherein renewal, repair and healing take place.

It sounded very reassuring but

my immediate question was whether there was a practice which would help one

attune to a higher state of consciousness?

3. Practice & Program

My concern was soon laid to

rest by a specific experience in Bangalore. I was directed from within to

assist a lady who had been bed-ridden for three years with lumbar

spondylitis. By chanting OM and allowing it vibrate and resonate at her

lower back, she was able to walk once again.

She was to start with 27 chants

of OM on the first day, allow it to vibrate and resonate at her lower back, add

one more chant every day for 81 days, till she reached 108 chants. She

started walking again long before 81 days. Dr Nagarathna, Yoga Consultant of

SVYASA, Bangalore, will bear testimony to this. She saw this lady before

and after this healing intervention.

4. Mahat Yoga Pranayama

& Pranava AUM

From there I proceeded to learn

under the late Yogamaharishi Dr Swami Gitananda Giri Bhavanani Maharaj.

He was an authority on Pranayama at the International Centre for Yoga Education

& Research, Pondicherry. Dr Ananda Balayogi Bhavanani, his son

and heir, is the present Chairman.

Revered Swamiji introduced me

to Rishiculture Ashtanga Yoga, the energy-giving Mahat Yoga Pranayama and

soul-realising Pranava AUM. It resulted in my learning the cosmic

vibratory healing energy of Pranava AUM, which creates and sustains all animate

and inanimate objects in this Universe.

5. The five koshas in

Rishiculture Ashtanga Yoga

The five koshas we live in are

manifestation of cosmic energy or prana. They are energy bodies needing

daily sustenance of prana. Prana energises the cells and the vibratory

resonant frequency of Pranava AUM creates a state of wellbeing in the cells.

6. Mahat Yoga Pranayama

Energising of the cells is

achieved by breathing at over 70% of the lung capacity in Mahat Yoga Pranayama,

the complete yogic breath. Normally we breathe at no more than 20%

of our lung capacity. According to revered Swamiji we can therefore only

be 20% healthy, functionally efficient and mental active.

The 60% of the metabolic and

toxic wastes from the body is expelled from the lungs reinforcing the need to

breathe-in and breathe-out deeply.

In addition, when Mahat Yoga

Pranayama is done in different ratios, it regenerates and rejuvenates the

body. It does this by producing healthy glandular and blood cells and

bodily fluids.

7. Pranava AUM

The chanting of Pranava AUM

attunes to the vibratory resonant frequencies of the physical body, mind and

self-consciousness and integrates them. It also transcends the

wakeful, dream and deep sleep states of consciousness associated with

A-U-M.

This leads one to the fourth

state, Turiya, the state of causal silence within. In this state,

renewal, repair and healing take place. In short it creates the optimum

condition within each cell and activates a process of healing.

8. The Method

The chanting of Pranava AUM is

directed to the seat of the problem if it be in the physical body, by

visualising it as warm golden energy, healing the condition.

If it be in the mind the

Pranava AUM is allowed to vibrate and resonate at the Physical, Astral and

Causal Energy Bodies.

The process of healing is

enhanced by meditating at the Heart Centre, the seat of the soul, and ended

with an affirmation to get wholly healed.

9. Results

An 81 day VBT program develops

one physically, mentally, emotionally and spiritually, complementing whatever

medical treatment is needed.

It helps a student/patient to

rise above the body and conscious mind, negate ego consciousness and attune to

a higher state of consciousness. I call this the state of causal

silence within, wherein renewal, repair and healing take place. The

healing takes place on its own, within the constraints of one’s karma.

10. Complementary Practices

in a VBT program

10 a. Rhythmic

Breath

Pranava AUM essentially

regenerates, rejuvenates and rehabilitates by creating a state of

wellbeing. It is generally done in the morning to set the tone for the

day.

I introduced complementary harmonising

and tranquillising Rhythmic Breath (Savitri Pranayama) and

its Meditational Walk. This is to be done once in the mid-morning, noon,

and mid-afternoon or when stressed, tense, depressed or even tired.

Each rhythm has its specific

benefit. It creates a state of wellbeing within. Only nine breaths

are done at a time. It takes only a few minutes.

10 b. Psychic Sleep

I also introduced complementary

deeply relaxing Psychic Sleep (Yoga Nidra) which relaxes the body, stills the

mind, neutralises the traumas and tensions of the day and gives a restful and

refreshing night’s sleep. This is done at time of going to sleep in

the afternoon and night.

In short I’ve developed a

program to create a state of wellbeing throughout the 24 hours of the day,

which activates the process of healing. After twenty one years of

personal practice and nineteen years of teaching this 81 day Vibrational Breath

Therapy program to hundreds, I’m convinced of its effectiveness.

All of the above practices have

been introduced into a program called “Chakra Meditation for

Healing” with added features. These are to neutralise traumas and

tensions of this and previous births, which are at the root of all internally

caused conditions.

In addition, they enhance

the psychic qualities of the major chakras to transform the personality and

character, to lead a life of equanimity and fortitude.

11. Success

During the last nineteen years

I’ve had success with this program in rehabilitating a range of serious

physical and mental conditions of my own and others. Please visit my

website www.vbt.com.au

(under construction) and glean more on the benefits of the 81 day program.

To do the above, a Yoga

Therapist must find the time to practise this program daily for 81 days,

experience its results before sharing it with others. This is an

experiential science.

I wish you

truly well in your search for the Truth!

Love,

Yoga

Bhishmacharya

Sri Bala

Ratnam,

Founder,

Vibrational Breath Therapist

(based on

Rishiculture Ashtanga Yoga )

On Behalf Of Yogacharya Dr.Ananda Bhavanani

Saturday, 20 February 2010 3:09 PM

Fwd: Yogopathy

---------- Forwarded message ----------

Neil Pearson <neil

Sat, Feb 20, 2010 at 12:35 AM

Yogopathy

" Yogacharya Dr.Ananda Bhavanani " <yognat,

Antonio Sausys <antonio

Greeting Ananda and Antonio

I have been thinking quite a lot

of your short piece on Yogopathy Ananda. For me it was provocative. It is

always good to have the opportunity to explore more deeply one’s beliefs

and in this case my actions.

As with Allopathy, I believe there

is a place for Yogopathy in decreasing our suffering and finding a path to

bring us a closer connection with our divinity. In my understanding, yoga

therapy is as complex and sophisticated as our existence. Just as there

are many aspects to our existence, there are many levels to our understanding

of self and our place in the universe. For most of us, whether yoga students,

yoga teachers or yoga therapists, we are just scratching the surface. Those of

us with the blessings of loving teachers, past experience, knowledge and wisdom

have the opportunity to explore much more deeply.

Should we place this Yogopathy in

a place of disrepute? Maybe we should see it as a path towards what we believe

is the right direction. Just as many people find Yoga through asana, maybe

finding that closer connection and deep understanding of the heart or root of

the problem will come when techniques of Yoga are prescribed to resolve

symptoms. Maybe a person develops pelvic pain associated with a deep fear of

failure when encountering a difficult change in life. The yoga teacher can see

the student’s gripping of body and catching of breath, and prescribes

specific pranayama and asana practice. As the student works on this, they may

find the wisdom or guidance to meditate on surrender and contentment. I expect

everyone would agree that this student would be best served by being guided to

explore deeply and getting to the root of the matter. Maybe he is not ready for

this deeper work. Maybe the yoga therapist does not have the experience,

knowledge or the wisdom yet to know it would be best for the student to go

beyond the manifestations of the problem in body and breath. In either case, we

should not discourage the student or therapist from doing their best, or taking

the actions for which they are ready.

Maybe the issue is the standard of

knowledge, wisdom and experience that should be required to be a yoga

therapist. Certainly most of us in the west do not have a lifetime of Yoga and

learning from masters of yoga therapy. Many, having come to Yoga as adults,

struggle with the depth of knowledge required to evaluate the annamaya kosha,

let alone grasp a clear understanding of the interconnectedness of our

existence.

You point out a significant

problem within allopathic medicine – that of not always getting to the

root of the problem. I believe you are making two very important points about

how this relates to current views and practices of yoga therapy. First, we must

ensure that yoga therapy is not equated with using aspects of yoga to treat

allopathic diagnosis. Certainly we can see the decreased clinical efficacy when

acupuncture techniques are used by western health care professionals, rather

than as part of the system of Traditional . Second, the beauty

of Yoga and Yoga therapy is that they have the capacity to view and guide the

individual from every aspect of their existence. It is our responsibility, as

people proud to be Yoga therapists, to endeavour to truly live and work with

this deep understanding.

Peace

neil

p.s. Antonio – if you want

to use this piece in a newsletter, go ahead. It might keep people’s minds

on this important issue

--

Yogacharya Dr Ananda Balayogi Bhavanani

Chairman: ICYER and Yoganjali Natyalayam

25, II Cross, Iyyanar Nagar, Pondicherry, India

www.icyer.com and www..org

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March 8, 2010

Dear Sir,Thank you for your response and the info. Your program sounds very impressive and I am so thrilled that you too have done the Vipassana course and the Kriya Yoga. An other common factor that we share is that Swami Satchidananda was a great friend and a mentor to me and my family.

The big difference is that you are realized and I am still seeking and hence I would like to ask you the following clarifications:1. What is the difference between Vipassana and Kriya Yoga? Does Vipassana burn past karmas and Kriya only cleanses and energizes the body and mind?

2. How are all these other meditative practices different from the Kundalini meditation? I am under the impression that awakening the Kundalini is the ultimate goal of all meditative practices. Does Kundalini also lead to self-realization?

3. Is cleansing of the past karmas same as erasing the past memories?Kindly advice.Bana. On Thu, Feb 25, 2010 at 8:09 PM, Sri Bala <sribala wrote: