Indian classical dance. Kuchipudi style.

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It is done for the express purpose of speeding up the vortexes. Children do it all the time when they're playing. All that you do is stand erect with arms outstretched, horizontal to the floor. Now, spin around untilTibetan gymnastics you become slightly dizzy. One thing is important: you must spin from left to right. In other words, if you were to put a clock on the floor face-up, you would turn in the same direction as the clock hands. At first, most adults will be able to spin around only about half a dozen times before becoming quite dizzy. As a beginner, you shouldn't attempt to do more. And if you feel like sitting or lying down to recover from the dizziness, then by all means you should do just that. To begin with, practice the rite only to the point of slight dizziness. But with time, as you practice all five rites, you will be able to spin more and more times with less dizziness.

Also, in order to lessen dizziness, you can do what dancers and figure skaters do. Before you begin to spin, focus your vision on a single point straight ahead. Asyou begin to turn, continue holding your vision on that point as long as possible. Eventually, you will have to let it leave your field of vision, so that your head can spin on around with the rest of your body. As this happens, turn your head around very quickly, and refocus on your point as soon as you can. This reference point enables you to become less disoriented and dizzy.


Following rite number one is a second rite which further stimulates the seven vortexes. It is even simpler to do. In rite number two, one first lies flat on the floor, face up. It's best to lie on a thick carpet or some sort of padded surface. The Lamas perform the rites on what Westerners call a prayer rug, about two feet wide and six feet long. It's fairly thick, and is made from wool and a kind of vegetable fiber. It is solely for the purpose of insulating the body from the cold floor. Nevertheless, religious significance is attached to everything the Lamas do, and hence the name 'prayer rug.'


Tibetan gymnastics


Tibetan gymnastics


Once you have stretched out flat on your back, fully extend your arms along your sides, and place the palms of your hands against the floor, keeping the fingers close together. Then, raise your head off the floor, tucking the chin against the chest. As you do this, lift your legs, knees straight, into a vertical position. If possible, let the legs extend back over the body, toward the head; but do not let the knees bend. Then, slowly lower both the head and the legs, knees straight, to the floor. Allow all of the muscles to relax, and then repeat the rite. With each repetition, establish a breathing rhythm: breathe in deeply as you lift the legs and head; breathe out fully as you lower them. Between repetitions, while you're allowing the muscles to relax, continue breathing in the same rhythm. The more deeply you breathe, the better.

If you are unable to keep the knees perfectly straight, then let them bend as much as necessary. But as you continue to perform the rite, attempt to straighten them as much as you possibly can.


The third rite should be practiced immediately after rite number two. It too is a very simple one. All that you need to do is kneel on the floor with the body erect. The hands should be placed against the thigh muscles. Now, incline the head and neck forward, tucking the chin against the chest.

Tibetan gymnastics Tibetan gymnastics


Then, throw the head and neck back as far as they will go, and at the same time lean backward, arching the spine. As you arch, you will brace your arms and hands against the thighs for support. After arching, return to the original position, and start the rite all over again. As with rite number two, you should establish a rhythmic breathing pattern. Breathe in deeply as you arch the spine. Breathe out as you return to an erect position. Deep breathing is most beneficial, so take as much air into your lungs as you possibly can.


First, sit down on the floor with your legs straight out in front of you and your feet about 12 inches apart. With the trunk of the body erect, place the palms of your hands on the floor alongside the buttocks. Then, tuck the chin forward against the chest. Now, drop the head backward as far as it will go. At the same time, raise your body so that the knees bend while the arms remain straight. The trunk of the body will be in a straight line with the upper legs, horizontal to the floor. And both the arms and lower legs will be straight up and down, perpendicular to the floor. Then tense every muscle in the body. Finally, relax your muscles as you return to the original sitting position, and rest before repeating the procedure. Again, breathing is important to this rite. Breathe in deeply as you raise up the body. Hold in your breath as f you tense the muscles. And breathe out completely as you come down. Continue breathing in the same rhythm as long as you rest between repetitions. 
Tibetan gymnastics
Tibetan gymnastics
Tibetan gymnastics


When you perform the fifth rite, your body will be face-down to the floor. It will be supported by the hands, palms down against the floor, and the toes in a flexed position. Throughout this rite, the hands and feet should each be spaced about two feet apart, and the arms and legs should be kept straight. Start with your arms perpendicular to the floor, and the spine arched, so that the body is in a sagging position. Now, throw the head back as far as possible. Then, bending at the hips, bring the body up into an inverted 'V'. At the same time, bring the chin forward, tucking it against the chest. That's all there is to it. Return to the original position, and start the rite all over again.

Tibetan gymnastics Tibetan gymnastics


By the end of the first week, the average person will find this rite one of the easiest to perform. Once you become proficient at it, let the body drop from the raised position to a point almost, but not quite, touching the floor. Tense the muscles for a moment both at the raised point, and at the low point. Follow the same deep breathing pattern used in the previous rites. Breathe in deeply as you raise the body. Breathe out fully as you lower it.

Some important remarks

People at first call these rites isometric exercises. It's true that the five rites are helpful in stretching stiff muscles and joints, and improving muscle tone. But that is not their primary purpose. The real benefit of the rites is to normalize the speed of the spinning vortexes. It starts them spinning at a speed which is right for, say, a strong and healthy man or woman 25 years of age.

In such a person all of the vortexes are spinning at the same rate of speed. On the other hand, if you could see the seven vortexes of the average middle-aged man or woman, you would notice right away that some of them had slowed down greatly. All of them would be spinning at a different rate of speed, and none of them would be working together in harmony. The slower ones would be causing that part of the body to deteriorate, while the faster ones would be causing nervousness, anxiety, and exhaustion. So, it is the abnormal condition of the vortexes that produces abnormal health, deterioration, and old age.

I suggest that you practice each rite three times a day for the first week. Then every week that follows, increase the daily repetitions by two, until you are performing each rite 21 times a day. In other words, the second week perform each rite five times; the third week perform each rite seven times; the fourth week perform each rite nine times daily, and so on. In ten weeks' time you'll be doing the full number of 21 rites per day.

If you have difficulty practicing the first rite, the whirling one, as many times as you do the others, then simply do it as many times as you can without getting too dizzy. Eventually you'll be able to whirl around the full 21 times.

The rites can be performed either in the morning, or at night, whichever is more convenient. After you have been practicing the rites for about four months, you might start performing them the full number of times in the morning, and then at night perform just three repetitions of each rite. Gradually increase these, as you did before, until you are performing the full 21. But it isn't necessary to perform the rites more than 21 times either morning or night, unless you are truly motivated to do so. Of course you must practice the rites every day in order to achieve real benefits. You may skip one day a week, but never more than that. And if you allow a business trip or some other commitment to interrupt this daily routine, your overall progress will suffer.

The five rites work hand-in-hand with each other, and all are equally important. After performing the rites for a while, if you find that you are not able to do all of them the required number of times, try splitting the rites into two sessions, one in the morning, and one in the evening. If you find it impossible to do one of the rites at all, omit it and do the other four. Then, after a period of months, try the one you were having difficulty with again. Results may come a little more slowly this way, but they will come nevertheless.

Under no circumstances should you ever strain yourself. That would be counterproductive. Simply do as much as you can handle, and build up gradually. And never be discouraged. With time and patience there are very few people who cannot eventually perform all five rites 21 times a day. In attempting to overcome a difficulty with one of the rites, some people become very inventive.

These rites are so powerful that if one were left out while the other four were practiced regularly the full number of times, excellent results would still be experienced. Even one rite alone will do wonders.

There are two more things which would help. The deep rhythmic breathing while resting between repetitions of the rites. In addition, between each of the rites, it would be helpful to stand erect with your hands on your hips, breathing deeply and rhythmically several times. As you breathe out, imagine that any tension which may be in your body is draining away, allowing you to feel quite relaxed and at ease. As you breathe in, imagine that you are filling yourself with a sense of well-being and fulfillment. The other suggestion is to take either a tepid bath or a cool, but not a cold one after practicing the rites. Go in go over the body quickly with a wet towel, and then with a dry one is probably even better. One thing I must caution you against: you must never take a shower, tub, or wet towel bath which is cold enough to chill you internally. If you do, you will have undone all of the good you have gained from performing the rites.


P.S. If you want to learn more about the described system read the book "The Eye of Revelation" by Peter Kelder.

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