A major emphasis of the ancient Manichaean School was gathering in, absorbing, and sending Living Earth, Water, Fire, Air and Ether back up to their place of origin in the Heavenly Gardens of Light. Echoes of these teachings are still found in Taoism and Bon Buddhism and they are the root of practices found on Miryai Mountain.

On Miryai Mt. there are considered fifty ways that these fragments of these Living Elements can be gathered in, absorbed and alchemically transmuted in preparation to their being woven into a Rainbow Robe. It is important that pure and legitimate forms of these Living Elements be used in the 50 practices in preparation to the weaving of ones Rainbow Robe. Leaving out one of the ten types of food, beans for instance, would cause one of the important elements (noorah wind in this instance) from being made available for the creation of the Rainbow body.

Each element, and each male and female form of each element, is absolutely essential for proper and balanced growth in the Nazarutian Way. The 5 elements' physical expression as earth of earth, water of earth, fire of earth, air of earth, and ether of earth lays the foundation for all other work on higher more sublime levels. Here are the 50 ingathering practices for this Hiya, Life Force, or Qi - 10 for each element:

"Gathering the residual essence of "Nasut": the physical world, subdivided into animal, vegetable and mineral kingdoms.” Hiya is expressed or manifested only in the second through the fifth level. “Human beings exist at the interface between the angelic and physical realms, and are able to choose in which to live.” This is the Assiah World of the Kabbalists.

• Planting and tending Seeds in the Earth in order to draw the Living Elements to Them.
• Noorah Practice: Soaking seeds to activate their life force.
• Ziwa Practice: Planting seeds and tending the plants as the soak of residual Hiya from the earth.
• Harvesting the useable portions of the plants.
• Noorah Practice: Plucking foods with reverence and prayer.
• Ziwa Practice: De-stemming or husking produce to retain its most concentrated and useable life force.
• Washing and offering the produce on altars.
• Noorah Practice: Washing produce thrice as a means of dedicating its latent life force to the Great Life.
• Ziwa Practice: Placing produce prayerfully on a Nazorean Altar.
• Preparing the foods to be eaten.
• Noorah Practice: Cutting up foods to make their hidden Qi energy accessible.
• Ziwa Practice: Cooking or processing foods to further make their Qi absorbable.
• Offering the foods on a holy Altar and then to the temple of the body for consumption.
• Noorah Practice: Placement on the common table with prayers.
• Ziwa Practice: Regulated eating of the 10 types of food according to the eight seasons of the Shawui.

Gathering the residual essence of "malakut": the Malakia (angelic) realm, the ‘world of similitudes’, the Yetzirah of the Kabbalists.

• Drinking pure water.
• Noorah Practice: From wells, valleys and pools.
• Ziwa Practice: From flowing springs, rain, or glaciers.
• Bathing in pure water.
• Noorah Practice: Group purification (Maswetta) and periodic purifications.
• Ziwa Practice: Private purification (Tamasha) and daily washing.
• Making and drinking brewed and fermented drinks from pure water.
• Noorah Practice: Brewing Ale (Beer).
• Ziwa Practice: Brewing Fruit of the Vine (Wine & vinegar).
• Making and drinking juices and drinks from plants.
• Noorah Practice: Fruit Juices.
• Ziwa Practice: Vegetable Juices.
• Offering pure water on a holy Altar.
• Noorah Practice: Altar water (public Altar).
• Ziwa Practice: Altar tea or water (private Altar).

Gathering the residual essence of " jabarut": the realm of the revealed Hiya acting within creation, the ‘All-Highest Paradise’ of divine decrees in which reside the imagery forms of the Utras (archangels), the Briah of the Kabbalists.

• Putting heat into foods being prepared for consumption.
• Noorah Practice: Cold cooked food containing residual fire essence.
• Ziwa Practice: Hot/warm cooked food containing manifest fire essence.
• Putting heat into drinks being prepared for imbibing.
• Noorah Practice: Cool tea or tea in a social setting.
• Ziwa Practice: Hot tea or tea drank privately.
• Gathering sun and moon light through the eyes during prostrations.
• Noorah Practice: Observance of moon rise.
• Ziwa Practice: Observance of sunrise.
• Soaking up heat and energy within a consecrated environment.
• Noorah Practice: Soaking up diffused warmth in Monastery Buildings.
• Ziwa Practice: Soaking up specific warmth in Shkinta sauna, before a fireplace, etc.
• Offering pure fire on a holy Altar.
• Noorah Practice: Group fire/candle offerings.
• Ziwa Practice: Private Altar candles.

Gathering the residual essence of “lahut: the realm in which the Oria (Buddhas, or divine names and attributes) become defined within the divine consciousness as the archetypal forms of all created things. This is the ‘All-Glorious Horizon of the primal will, the active means by which Hiya has created the heavens and the earth, the Atziluth of the Kabbalists.

• Inhaling and Exhaling air during the reading sacred scrolls of Miryai Mt.
• Noorah Practice: Group readings of sacred scripture.
• Ziwa Practice: Private "Lectio Divina" study of sacred scrolls.
• Singing sacred hymns and psalms of Miryai Mt.
• Noorah Practice: Harmonized singing in choir or antiphon.
• Ziwa Practice: Solo singing.
• Teaching the truths of Miryai Mt.
• Noorah Practice: Asking questions and listening to teachers.
• Ziwa Practice: Giving a sermon or responding to questions.
• Breathing exercises (pranayama) of Miryai Mt.
• Noorah Practice: Lunar current pranayama.
• Ziwa Practice:  Solar current pranayama.
• Invokings on  Miryai Mt.
• Noorah Practice: Group spoken invocations.
• Ziwa Practice: Private alone whispered or silent invocations.

Gathering the residual essence of “hahut: the realm of the unknowable, unmanifested essence of Hiya.” This is the non-dualistic realm of Primordial Purity, the Adam Qamonia of the Kabbalists.

• Intimate tantric interaction with one's  spouse, phase 1.
• Noorah Practice: Receiving touch.
• Ziwa Practice: Giving touch.
• Intimate tantric interaction with one's  spouse, phase 2.
• Noorah Practice: Receiving a kiss.
• Ziwa Practice: Giving a kiss.
• Intimate tantric interaction with one's  spouse, phase 3.
• Noorah Practice: Receiving oral affection.
• Ziwa Practice: Giving  oral affection.
• Intimate tantric interaction with one's  spouse, phase 4.
• Noorah Practice: Female more aggressive.
• Ziwa Practice: Male more aggressive.
• Intimate tantric interaction with one's  spouse, phase 5.
• Noorah Practice: Female satisfaction.
• Ziwa Practice: Male satisfaction.