Qabbalah Yoga System

LaserEduLogics Qabbalah Yoga System Praxis

The Mathesis Algorithm of INRI YOGA within the LaserEduLogics Qabbalah Yoga System Praxis for epistemological and ontological Self-Realization

Appendix Purpose

This Appendix presents the Mathesis Algorithm of INRI YOGA as a practical method for cultivating awareness of the unified field of the Four Bodies:

1. Physical body

2. Etheric body (vital, biomagnetic, Chi)

3. Astral body (psychic-imaginal, angelic/planetary interfaces)

4. Spiritual / Supramental body (Mens, Intellectus, Gnosis)

INRI YOGA integrates Yoga (Sanskrit tradition) and Qabbalah (Hebrew tradition) through the Central Axis, which is express through the Vatan language as the Aquarian synthesizing celestial language of the Archeometer and the Aghartha Sangha.

I. Foundational Propositions (LaserEduLogics Praxis)

Proposition 5.1 — The Four Bodies Are One Field

The Four Bodies are distinct planes of experience, yet they form a single coherent organism. True initiation is not an escape from embodiment. It is the unification of embodiment.

Proposition 5.2 — The Central Axis Is the Praxis Key

The Central Axis is the operational spine of the system. It is the pathway through which the supramental descends, and through which the disciple ascends. The Axis is cultivated through breath, attention, symbol, and vibration.

Proposition 5.3 — INRI YOGA Unifies Yoga and Qabbalah by Function

Yoga provides the technology of prāṇa and subtle physiology (nāḍīs, chakras, bandhas). Qabbalah provides the technology of the Spirit (Tree of Life, Sephiroth, letters, angelic orders). INRI YOGA unites them by lived operation.

Proposition 5.4 — The Etheric Is the Bridge Body

The etheric body mediates between consciousness and physiology. It corresponds to the Chi system and to biomagnetic traditions worldwide. In LaserEduLogics, the etheric is the vibrational interface where spiritual intention becomes biological transformation.

Proposition 5.5 — Vibrational Law Is Universal

The vibrational paradigm on which LaserEduLogics is based is common to traditional healing systems worldwide. They recognize a Life Force (Chi, Ki, Prāṇa, Ether) as the animating power of living beings and a participant in an invisible spiritual-vibrational world that affects all aspects of life.

II. The Four-Plane Lineage Map (Operational Synthesis)

This Yoga–Qabbalah program is grounded in the practical instructions of YYY (Yug Yoga Yoghism), the Psychological Propositions, and INRI’s bibliography. It applies the Maestre’s instructions across four planes:

1. Supramental plane
   Abellio’s Qabbalah (Spiritual Intellectus, Mathesis, gnostic structure)

2. Astral plane
   Dom Néroman’s astrology (planetary-psychic interfaces, astral body)

3. Etheric plane
   Vethathiri Maharishi’s SKY system and the etheric/biomagnetic “Christ” current

4. Physical plane
   Dr. Vasant Rele’s “Mysterious Kundalini” integrated as disciplined physiological praxis of the Vagus Nerve

Personal praxis notes (lineage supports):
I received the full SKY System of Initiation holistically integrated into these practices. I learned to approach kumbhaka (retention) more safely through Wim Hof’s respiratory method, which helped me overcome fear around the instructions of Triple Bandha found in Rele and the Maestre. I have also received living guidance for Four Bodies work from Dr. Robert Gilbert (Vesica Institute, USA), whose synthesis integrates Steiner streams, Daskalos, Dr. Samuel Sagan (Clairvision), and the vibrational spectrum teachings aligned with Dr. Ibrahim Karim’s Biogeometry and the French school of physical radiesthesia (Louis Turenne, de Bélizal, Chaumery, Enel).

III. The Mathesis Algorithmic Exercise (Five Parts)

Part 1 — Shatkarmas, Cold Cleansings, and Trāṭaka

1. Cleansings with cold water of the body, teeth, and tongue.

2. Trāṭaka or eye gymnastics: movements of rotation, revolutions, and nerve isolation to make the left eye react separately from the right, and fixations on points outside or inside the head: the tip of the nose, between the eyebrows, forehead, cheeks, and other focal points.

Part 2 — Invocation of INRI as Solar Logos and Sephirothic Visualization

We invoke Jeshua Homo Solis (JHS), the Solar Logos, with his renewed name INRI = 192 in the universally educated archetype as Raynaud de la Ferrière: Yoghi Nazareno, King of the Initiated, Ignis Natura Renovatur Integra, “By the fire of Kundalini Nature renews itself integrally,” within me → 219 (Adam Penimi, my interior man and woman) and we invoke his Archangelic Host, the Spirits of Fire.

We practice passive and active meditation through visualization of the Sephirothic Tree and its numerological algorithm:

• Light constant: AUR (אוֹר) = 132

• Mathesis sum: Σvs123 = 166,500

• Ain Soph → Kether → Hochmah → Binah oriented through the third-eye channel and the third ventricle between pituitary and pineal

• The supramental Triangle above as the first manifestation of the Absolute, Ain Soph, the Unmanifest, the Indeterminate, the Infinite/Eternal

• From that Triangle emanate Father, Son, and Holy Spirit, corresponding to Brahma, Vishnu, Shiva and to the respiratory triad: Pūraka, Kumbhaka, Rechaka

• Prāṇa energizes the Superior Intellect, the Gnosis, where the Universal Verb incarnates through the Sacred Trivium of sacred languages: Hebrew, Sanskrit, and Vatan

Part 3 — The Tree of Life as Polarities, Nāḍīs, and Planetary Wavelengths

Figure 5.1 — Figure 31 of Yug Yoga Yoghism (INRI): The Qabbalistic Tree

The Tree of Life reveals two polarities. The two columns represent the negative and positive poles that exist in all things, corresponding to:

• Pingala (right, positive)

• Ida (left, negative)

• Yang and Yin

• male and female principles in generation

INRI then teaches a functional analogy: the human being resembles a radio receiver. Each chakra is like a planetary “screen” that can manifest in us. By tuning into the “wavelength” of a planet, we receive its influences. It is not enough to possess the device (the body). We must establish contact by awakening the kundalini current, then tune the receiver toward the desired station. The chakras become condensers, and this entire analogical science is described as a kind of Archeometer indispensable for understanding meditation.

Part 4 — Planet–Metal–Color–Plexus Parallels and Prāṇa/Akāśa Doctrine

Table 5.2 — Planetary Parallels

Planet

Metal

Chromatic wavelength

Emitted color

Plexus

Parallel element

Required vibration

Saturn

Lead

0.58

Yellow

Sacral / Sacred

Earth

600

Jupiter

Tin

0.41

Purple

Prostatic

Water

6000

Mars

Iron

0.60

Orange

Solar

Fire

6000

Venus

Copper

0.65

Red

Cardiac

Cardiac

5000

Mercury

Quicksilver

0.52

Green

Pharyngeal

Ether

1000

Moon

Silver

0.00

Colorless

Cavernous

Mental

1000

Sun

Gold

0.47

Blue

Cerebral

Absolute

Emanative

Praxis distinction: the “emitted color” is not the symbolic color of chakras or planets, nor the “lucky colors” attributed to zodiacal signs. It is the color emitted by the vibrations of waves in relation to the spectrographic frame.

Prāṇāyāma and Akāśa

Prāṇāyāma remains one of the most important elements of Haṭha Yoga because it allows perfect impregnation of the positive principle, Prāṇa (the negative principle is Akāśa). Prāṇa acts in everything and generates understanding. When Prāṇa modifies it becomes Akāśa; when Akāśa modifies it acts as Ether; and when Ether modifies it disintegrates into tattvas.

Suṣumṇā does not receive air because it corresponds to Akāśa. Prāṇa is transmitted instead by Idā and Piṅgalā. The text then gives an alternation instruction: for an instant every two hours, identical breathing through each nostril, alternating Idā and Piṅgalā in rhythm linked to lunar phases and multiday cycles.

Figure 5.2 — Figure 64 (YYY): Archeometry of Yoga
A table guiding advanced disciples in visualization of symbols, vibrations, planets, colors, and analogies in order to contact multiple planes and unify with the Great Whole.

Tattvas documentation (translated, faithful)

Ākāśa (sound), Vāyu (touch/locomotion), Teja/Agni (fire/expansion), Āpas/Jala (liquid/contraction), Pṛthivī (earth/cohesion) are presented as vibrational-physiological keys with seat locations, petal letters, deities, tonal attributes, and directional correspondences.

The conclusion is explicit: Haṭha Yoga is especially vibrational work requiring breath with special contractions. Mudrā means sealing, and bandha means binding. Their purpose is the conservation of air and above all prāṇa in the organism to awaken kundalini. Through postures and purifications one produces a circuit (shakti) capable of establishing kundalini power.

Part 5 — Heart Intelligence, Alternate Prāṇāyāma, Triple Bandha, and Integration

With the etheric Christ activated in the heart (Tiphereth) and brain (Kether), we begin working the intelligence of the heart (in the Vagus nerve dimension) with alternate prāṇāyāma in the rhythm:

• 4–16–8–16 (Puraka, Rechaka, Kumbhaka), with the inner and outer chalice.

We continue into psycho-physical gymnastics, standing postures, then lying work in Padmāsana, completing with Triple Bandha in Kumbhaka and relaxation. With this YYY Mathesis algorithm, the praxis proceeds toward ontological self-realization in Yug Yoga Yoghism. 😊🙏

V. Praxis Summary for the LaserEduLogics Reader

The operational sequence

1. Purify the instrument (cold cleansing, tongue/teeth, trāṭaka)

2. Ignite the Axis (invocation, Tree visualization, AUR Mathesis)

3. Polarize and balance (Idā–Piṅgalā / Tree columns)

4. Tune the planetary-chakric receiver (wavelength analogy; chakra ignition)

5. Seal and integrate (bandhas, retention, relaxation, inner observation)

The lived aim

To transmute scattered “knowledge” into gnostic intensity, and to unify the Four Bodies into a single coherent organism aligned to the Central Axis.

APPENDIX 5.A

INRI YOGA Mathesis Algorithm

Daily Protocol Sheet (One-Page Praxis Checklist)

Aim: unify the Four Bodies (Physical–Etheric–Astral–Supramental) through the Central Axis using Yoga–Qabbalah coherence: breath, attention, symbol, vibration, and sealing.

Materials (optional): clean water, towel, a steady gaze-point (candle/dot), journal.

0) Orientation

☐ I choose a clean, quiet space.
☐ Spine aligned. Jaw soft. Tongue relaxed.
☐ Intention stated inwardly: Unify the Four Bodies through the Central Axis.

1) Purification and Instrument Preparation

(Shatkarmas + cold cleansing + Trāṭaka)

Cold cleansing
☐ Cold water wash (face/body as appropriate).
☐ Teeth and tongue cleansing.
☐ Hydrate lightly if needed.

Trataka / Eye discipline
☐ Eye rotations (slow, controlled).
☐ Horizontal and vertical tracking (smooth).
☐ Isolated nerve-response training (left/right differentiation, gentle).

☐360 rotations to the left/right
☐ Fixation sequence (choose 1–3 points):

☐ Tip of nose

☐ Between eyebrows

☐ Forehead

☐ A single external point (candle/mirror)

Completion cue: eyes clear, attention steadier, breath naturally smoother.

2) Axis Ignition

(Invocation + Tree visualization + AUR Mathesis)

☐ Invoke JHS (Jeshua Homo Solis) as Solar Logos in the name INRI.
☐ Invoke the Archangelic Host / Spirits of Fire (silent or spoken).
☐ Enter passive stillness for 1–3 minutes (witness consciousness).
☐ Begin active visualization of the Sephirothic Tree along the vertical axis.
☐ Place attention at the third-eye channel / inner central point.
☐ Recall the Mathesis constants (as contemplative keys, not as mental strain):

• ☐ AUR (אוֹר) = 132

• ☐ Σvs123 = 166,500

• ☐ Ain Soph → Kether → Hochmah → Binah as supramental descent geometry

Completion cue: sense of vertical presence and “single axis” begins to emerge.

3) Polarity Balancing

(Tree columns ⇔Idā/Piṅgalā)

☐ Recognize the two columns as universal polarity.
☐ Breath awareness: left/right nostril sensation observed without forcing.
☐ Gentle balancing breath (choose one):

• ☐ Simple alternate nostril breathing (light, unstrained)

• ☐ Equalized breathing (same length inhale/exhale, no retention yet)

Completion cue: the body feels more symmetrical; mind less scattered.

4) Receiver Tuning

(Chakras as “planetary screens”)

☐ I adopt the receiver doctrine: “I tune the station by awakening the corresponding center.”
☐ Select today’s tuning focus (one only):

• ☐ Saturn (containment/discipline)

• ☐ Jupiter (ordering growth)

• ☐ Mars (courage/heat transmuted)

• ☐ Venus (heart refinement)

• ☐ Mercury (clarity of speech/thought)

• ☐ Moon (psychic regulation/reflection)

• ☐ Sun (axis illumination/unification)

☐ Ignite the corresponding center by attention + breath + stillness, not by force.
☐ Hold the tuning 3–7 minutes (steady, receptive, non-straining).

Completion cue: a distinct quality arises (clarity, warmth, steadiness, openness, etc.) without agitation.

5) Sealing and Integration

(Prāṇa–Vāyu discipline, Kumbhaka, Bandhas, Postures)

Etheric heart intelligence
☐ Place awareness in heart and brain as a unified etheric circuit.
☐ Enter alternate pranayama rhythm (your form):

• ☐ 4–16–8–16 (as practiced in your YYY Mathesis sequence)
  ☐ “Inner and outer chalice” awareness maintained.

Posture sequence (choose your established set)
☐ Psycho-physical gymnastics / warm-up sequence
☐ Standing postures (regulated, aligned)
☐ Padmāsana or seated/lying completion sequence
☐ Triple Bandha applied in external chalice retention only within safe capacity

SHAVASANA: Corpse Pose. Lying on your back on the floor, hands flat on the floor with palms facing upwards. We have already seen how we can charge ourselves positively or negatively as needed. It is typically a resting asana. It is performed at the end of exercises to relax the muscles, meditating gradually, visualizing: the feet, the calves, the knees, the thighs, etc., thinking only of how little by little the body is going to sleep, that it no longer feels any pain, that there is no pulse or life remaining in the nerves; it is complete surrender, and little by little one concentrates on this calm, raising it from the organs and limbs of the body to the chest, the neck, the face, the whole head (everything has relaxed), then holding onto one last idea (for example, a flock of sheep moving away) and slowly withdrawing the idea to empty the mind and surrender for even just a minute, relaxing the entire organism in total rest.

☐ Be Still and Know that I am God (Psalm 46:10).[i] Relaxation (integration phase) with Nidra Yoga Visualization, Body parts Scan with Arqueometrical harmonic zodiac (from feet Pisces to head Aries), planetary correspondence to glands from Pluto (3rd ventricle or Brahmarandhra) Pineal (Neptune), Pituitary (Uranus), Thyroid (Mercury), Thymus (Venus), Solar Plexus: Pancreas, Spleen/Liver axis (Mars), Suprarenal right/left (Jupiter/Saturn) → Prostate/Gonads → Chakra spectrum: Muladhara (Red), Svadhisthana (Orange), Manipura (Yellow), Anahata (Green), Viccudha (Blue), Agna (Indigo), Sahasrara (Violet) → Conscious Alignment with Biomagnetic/ Biophoton Field  → Geomagnetic Field → Heliomagnetic field → Galactic magnetic field → Black Hold in the Center of the Galaxi (Tohu va Bohu) → Absolute Gravitational Space → Ain Soph 166 → 111 → Omnipotent, Omnipresence, Omniscient  (Shiva Kalam)→ Eternal → Internal Time Consciousness → Living Present → Baraschith Returning to Shakti Kalam → Universal Magnetic Field → Milky Way Galaxi (Black Hole) → Solar system (Kether 500), Hochmah 70, Binah 66, Daath 115, Hesed 58, Gueburah 146, Tiphereth 903, Netzah 120, Hod 23, Yesod 73, Malkuth 443. In Yoga visualization Consciousness goes up to the Absolute and in Qabbalah visualization consciousness comes down from the Absolute.

Completion cue: energy settles into clarity; the magnetic axis remains present after technique ends.

Closing: Seal the Work into Daily Life

☐ 1–2 minutes silent witness (no technique).
☐ Short dedication: “May the Four Bodies remain unified in the Central Axis.”
☐ Journal 3 lines:

• ☐ What shifted in the Physical?

• ☐ What shifted in the Etheric?

• ☐ What shifted in the Astral/Supramental?

For Safety

Do not force breath retention or bandhas. Stop immediately if you feel dizziness, chest pressure, panic, numbness, headache, or unusual discomfort.

• If you have cardiovascular, neurological, respiratory conditions, uncontrolled blood pressure, or a history of fainting, consult a qualified clinician before advanced kumbhaka/bandhas.

• Progression rule: clarity over intensity. The sign of correctness is increased coherence, not strain.

The Practice of Psychophysical Gymnastics

         I have insisted, in my book just cited, both on the first disciplines

as in the first exercises to be carried out, before approaching the asanas themselves.

For people who have never in their lives practiced the least

physical culture, there are three exercises that should be practiced outdoors every morning progressively:

1. Three times each of the three exercises until you practice them

2. six times each after a week

3.  12 times after a month

4.  And 24 times (each one) after 60 days, in addition to the fact that upon completion this period of time, other exercises will have already been undertaken.

The 21 Psychophysical Gymnastics Exercises
Master Basics[1]

Combine the daily practice of meditation (passive) with daily gymnastics (active)

During the period when the exercises are performed every morning, in the afternoon you can get used to a meditation position, sitting on the floor, with one heel under the anus with the leg folded on the floor (the knee touching the floor). and the other leg bent over the thigh (the knee also touching the ground).

The most convenient thing is to do them in the morning, outdoors, or at least with windows wide open, both in summer and in winter, and meditate in the afternoon, with the hours before noon being positive and afternoon negative.

Physical exercises demand active force and meditation in turn passive or negative force. In the same way, when performing the asanas, you begin by breathing through the left nostril (IDA) on negative days and through the right nostril (PINGALA) on positive days, as well as in the positions, first using the left leg on negative days. And the right leg on positive days.

Yoga unified to Astrology (Archeometry)

´  Care will be taken to place the left leg under the body and the right leg over the left thigh on positive days and likewise to place the right foot under the body with the left leg bent over the right thigh on negative days.

´  The negative days are passive, they are those governed by the feminine planets: MOON (for Monday), MERCURY (for Wednesday) and VENUS (for Friday). The positive days, with an active characteristic, are those governed by the so-called masculine planets: MARS (Tuesday), JUPITER (Thursday), SATURN (Saturday). As for Sunday, being under the aspect of the SUN, on this day the exercises are generally practiced on both sides to choose from, depending on what needs to be strengthened, as it is of

´  mental nature.

Meditative Practice Technique Of The

Master

´  TIME

´  Meditation can be practiced in this way, at first for five minutes, then ten, fifteen, and after a month until for half an hour,

´  After three months of practicing meditation in this posture, which is called ardha-padmasana (half lotus) can be last up to an hour, and

´  after a year it can be try to remain in that immobility much longer, although by then the full lotus will be practiced.

´  POSTURE:

´  above all, keeping the body well erect, the chin retracted a little on the neck (not on the chest!), shoulders back, eyes fixed forward, even with closed eyes, or upwards, upwards.

´  EYE POSITION:

´  1. Gaze straight ahead,

´  2. still with eyes closed, or

´  3. up, towards the top

The Practice of Asanas[2]

´  The Hatha-yoghi is perfected naturally in these 84 postures whose effect obviously has repercussions both on the physical body, as well as on the mental or spiritual one and at this point the student understands perfectly that the asanas are basic

´  for concentration and

´  to dominate the body, as well as

´  to perfect your form,

´  prevent disease and

´  until developing the existing faculties or giving rise to new qualities and

´  until reaching a supranormal stage to obtain psychic phenomena and the same with regard to mystical achievements.

´  We not only insist on the need to carry out these positions but also to practice certain special breaths as well as concentrations on the centers which will first have to be made to vibrate by means of muscular contractions, then by means of nervous controls, and, finally, by means of an extraordinary method of symbolic identification in order to awaken that mysterious energy that will come to open the doors, open these flowers and give, in one word, the Light.

First two Asanas

´  We have already advised starting with two positions: one in the morning to practice a little breath control accompanied by a light meditation in the posture called Siddhasana, and another in the afternoon for concentration and at the same time to begin the practice of Hatha Yoga asana. yoga that really begins with that posture called the Lotus (Padmasana).

Janusirasana

´  It is almost identical to Hasthapadamang: However, Hasthapadamang is performed with the foot under the body (heel in the anus), whereas Janusirasana is with the sole of the foot toward the inside of the thigh. In Janusirasana it is the foot that is held by the hands (and not the toes pressed forward and the big toe pulled back as in Hastha-padamang).

Paschimottana

For married people, who can practice Paschimottana from time to time, which is less harsh and has less effect on the control of the sacred plexus; in fact it is a variant of the previous asana

Pariankasana,

The 2nd Asana to practice

As for the second, the relaxation exercise, Paryankasana, it involves lying on the back, with the legs bent under the body, the toes of both feet touching under the buttocks and the knees separated from each other, but well recharged on the ground, arms stretched along the body, without arching the kidney area; it is a resting position.

Supta Vajrasana:

Variant of the Second Asana

´  This position is sometimes done in a variant and is then called supta-vajrasana.

´  This asana is a little different from the previous exercise, because here it is about bringing the knees together without separating the calf from the corresponding thigh, but only the feet that are towards the outside of the body, the heels reach each side of the thighs, the legs are naturally flattened on the ground and arms crossed under the back.

The 4 initial Asanas

´  These are, then, with the Padmasana (1) and the Siddhasana (2), two other postures to begin with, one (Janusirasana (3) to prepare for greater elasticity by practicing sensitivity control and which is an asana that I  advise beginners to practice it before starting Hatha-yoga work, and the other (Suptavajrasana (4) which is a resting variant, a posture to be practiced at the end of exercises as relaxation work.

THE INITIAL POSTURES: Padmasana and Paryankasana and their variants

Summary

´  Already in possession of these four postures and after having practiced the preliminary exercises (Psychophysical Gymnastics) we will begin with the asanas themselves.

´  making a selection among the 84 traditional positions.

´  You have to understand the need to observe this discipline (Gymnastics P.F.) for a month

´  full, half an hour of exercises in the morning and meditation in the afternoon.

´  The preparatory period, while learning the exercises, does not count.

´  If the student has not yet given up tobacco, alcohol and meat during this period, he will have to wait a little longer before proceeding to the higher asanas.

12, 28 and 84 Asanas

´  The practice of Hatha-Yoga consists of 84 positions according to the 84 types of creatures existing on Earth. The purpose of these positions is to capture vibrations specially studied through the ages by the Great Beings.

´  There are twelve traditional positions; in the course of time there have been variations within those original Asanas, reaching today their number to 28 for meditation.

´  The endocrine mechanism is known to us, and each gland has a certain affinity with a planet in our solar system, as expressed in this occult axiom: "As above, so below, as below, so above, so that the Mystery of the Worlds may be fulfilled." .

´  Just as the Macrocosm (Great Universe) registers all the laws of nature with the help of the planets, the Microcosm (small universe, human being) governs the organic laws with the help of the endocrine glands; This is how this balance is achieved: planets and the endocrine system, and the need to establish the same balance: between the Micro and the Macrocosm. Such is the purpose of Yoga (union, fusion).

1st Series: 1st to 3rd. Month (9 asanas)

1. Siddhasana or Kamalasana

2. Padmasana or Ardhapadmasana

3. Hastha-Padamang or   Janusirasana and Paschimotana

4. Paryankasana or Suptavajrasana

2nd Series: 3rd. at 6th month:

Choose a series of preparatory asanas.

1. Paschimotonasana

2. Padhahasthasana

3. Vrkasana

4. Halasana

5. Bhujangasana

6. Savasana-Advasana

7. Sarvangasana

8. Halasana

9. Dhanurasana, etc...

3rd Series: 6th to 12th month

1. Trikonasana

2. Bhadrasana

3. Siddhasana

4. Hasta Padmasana

5. Swastikasana

6.  

4th Series: from the 12th month

Gomukasana

Vatayasana

Uthitapadmasana

Matsyendrasana, etc.

And the 84 asanas...

´  Understand that the asanas once well controlled must be accompanied by all the discipline (Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi); that is, continue the physical part but gradually add concentrations on the chakras, visualization of deities, mentalization of sacred words, etc.

YYY Chakra Varna

Recapitulation

Mūlādhāra मूलाधार

4 petals: va, śa, ṣa, sa (व श ष स)

Central Bija - LANG → Laṃ → लं

Element - Earth (root / solidity) (contact with planet)

Animal - Elephant (Airāvata); Ganeśa focus

Resident  - Dakini; Siddha: Dviranda; Abode: Kula

Degree: Novices (GETULS)

Svādhiṣṭhāna स्वाधिष्ठान

6 petals: ba, bha, ma, ya, ra, la (ब भ म य र ल)

Central Bija - VANG → Vaṃ → वं 

Element – Water (downward triangle)

Animal - Makara (sea monster) (Vishnu accompanies)

Resident - Rakini; Bāṇa (arrow)

Degree: Affiliates (GAG-PA)

Maṇipūra / Nābhi-Padma मणिपूर

10 petals (Da→Pha): ḍa, ḍha, ṇa, ta, tha, da, dha, na, pa, pha (ड ढ ण त थ द ध न प फ)

Central Bija - RANG → Ram → रं 

Element – Fire (upward triangle)

Animal - Ram 

Resident - Lakini; Rudra; Vahni-Bīja

Degree: Adepts (GELONG)

Anāhata अनाहत

12 petals:

ka, kha, ga, gha, ṅa; ca, cha, ja, jha, ña; ṭa, ṭha (क ख ग घ ङ च छ ज झ ञ ट ठ)

Central Bija - YANG → Yaṃ → यं 

Element – Air (up triangle + bar)

Animal - Black antelope 

Resident - Kakini; Pinaki; Regent: Isha; Pavana-Bīja

Degree: Gurus / Instructors

Viśuddha विशुद्ध

16 vowels: a ā i ī u ū ṛ ṝ ḷṛ ḹṛ e ai o au aṃ aḥ (अ आ इ ई उ ऊ ऋ ॠ ऌ ॡ ए ऐ ओ औ अं अः)

Central Bija - HANG → Haṃ → हं 

Element – Ether (two triangles)

Animal - White elephant (wisdom plane)

Resident - Shakini; Nateshvara; Māyā-Dīkṣā; Chagalāṇḍa

Degree: Sat Chellah 

Ājñā आज्ञा

2 petals: ha, kṣa ह क्ष)

Central Bija - Tibetan-style AUM symbol (not standard Hindu Om)

Element - Descent / command force (Triveni: Ida–Pingala–Sushumna)

Animal – none

Resident  Hakini; Maheshvara; Maha-Kāla;

Nāda–Bindu–Śakti triad

Degree: Sat Arhat

INRI adopts Rele as a bridge-engine: kundalinī is treated as a physiology of initiation—a lawful transformation of the autonomic-human instrument into coherent spiritual perception. Rele supplies the anatomical plausibility (vagus/autonomic plexus mapping), while YYY supplies the initiatic protocol: purification, sequential illumination, disciplined breath and posture, and the conversion of knowledge from concept into embodied state.

How does INRI apply Rele's triple Bandha and pancha vayus for awakening Kundalini?

Here’s how INRI (Dr. Serge Raynaud de la Ferrière) operationalizes Vasant G. Rele’s model—the 5 vayus (as nerve-impulses) plus the “triple bandha” (three locks in one pranayama rhythm)—as a practical mechanism for awakening and stabilizing Kundalini in Yug Yoga Yoghism (YYY).

1) Rele’s core move that INRI adopts: Kundalini = a controllable neuro-physiological “current”

Rele reframes traditional “vayus” as impulses/currents (not poetry), and “chakras” as plexuses/nerve-centers. In that frame, awakening is not “imagining energy,” but re-routing impulses so the system becomes consciously governed through the central channel (Sushumna).

INRI uses this as a bridge: Tantric symbols → disciplined psycho-physiology, without discarding the initiatic language.

2) The Pancha Vayus, in Rele’s mechanism (the moving parts INRI leverages)

Rele treats the five vayus as a functional circuit:

Prana-vayu = afferent impulse generated with inhalation (in-take toward higher centers).

Apana-vayu = efferent impulse generated with exhalation (outflow away from higher centers).

Vyana-vayu = reflex transfer at the junction of prana/apana (the “coupler” that redistributes the impulse).

Udana-vayu = the ascending impulse that carries the “acceleratory” wave upward to the brain/cortex (the lift/ascension vector).

Samana = the return / inhibitory / equilibrating impulse that restores control (the stabilizer).

INRI’s practical reading: awakening is not “forcing Kundalini upward,” but engineering the prana/apana meeting + the reflex ladder (vyana → udana), then stabilizing with samana so the whole system doesn’t become chaotic.

3) Rele’s “triple bandha” as a single integrated protocol (and why INRI emphasizes it)

Rele is explicit that the three bandhas are practiced “in one rhythm of pranayama”: Mula-bandha, Jalandhara-bandha, Uddiyana-bandha.

He then explains why this works in his model:

A) What the three locks do to the circuit

Mula-bandha (root lock)

Establishes the base “seal” so Apana (down/out impulse) can be harnessed rather than dissipated, and the lower plexus becomes the generator rather than a leak. (Rele situates Apana as arising from the lower center; INRI interprets this as “raising the raw force into disciplined current.”)

Jalandhara-bandha (throat lock)

Rele’s key claim: this neck bend prevents the afferent impulse from going the “wrong way” and directs it downward along sympathetic pathways so that Prana (from inhalation) meets Apana (from the lower center) near the navel.

This “meeting” produces Nada (“inner sound”)—a phenomenological marker that the circuit is coupling.

Uddiyana-bandha (abdominal lock)

In Rele’s model, once prana/apana meet, they stimulate endings in the solar/Manipura region and generate Vyana, which produces Udana, which then ascends through the posterior spinal channel (Sushumna)—and Uddiyana prevents the udana-impulse from descending.

B) What this produces (the result INRI cares about)

Rele’s stated outcome is “conscious control over Kundalini” through repeated pranayama + the three bandhas.

INRI folds this into YYY’s initiatic discipline: the goal isn’t fireworks, it’s stable governance of the psycho-physiological instrument.

4) How INRI “YYY-izes” Rele: from physiology to initiatic ascent

INRI keeps Rele’s wiring diagram but places it inside a graded path:

Lower centers: convert instinct-force into disciplined vitality (Mula-bandha’s ethical/energetic meaning).

Middle centers: transform vitality into capacity and service (the pranic circuit becomes usable power rather than compulsion).

Upper centers: only after stability is achieved below, the udana ascent becomes safe and meaningful—otherwise it produces imbalance (INRI repeatedly warns about premature “third-eye” obsession; Rele also frames the process as demanding disciplined control rather than accidental activation).

So the Rele protocol becomes, in INRI language:

Seal the base (Mula) → engineer the meeting (Jalandhara) → lift and lock the ascent (Uddiyana) → stabilize through the full reflex loop (Vyana/Samana) until conscious control is established.

Inputs: inhalation/exhalation (Prana/Apana impulses)

Mixer/coupler: navel-region coupling + “Nada” as a feedback sign

Amplifier/relay ladder: Vyana generates Udana (the ascending relay)

Governor: Samana (inhibitory/equilibrating return impulse)

Three “gates” (bandhas): physical locks that force the current through the intended channel instead of leaking into side routes

In short: YYY adopts Rele to say Kundalini awakening is not metaphor-only; it is a repeatable psycho-physiological art whose “esoteric” vocabulary names real functional stages of regulation and ascent.

INRI (YYY) applies Rele’s Triple Bandha + Pancha Vayus as the Kundalinī Awakening Control Algorithm

What INRI takes from Vasant G. Rele:

Rele treats Kundalinī not as a poetic serpent, but as a psycho-physiological current that can be brought under conscious governance through breath, locks (bandhas), and staged reflex regulation—a bridge between Yogic language and autonomic anatomy. (archive.org)

1) The Pancha Vayus as “functional currents” (Rele → INRI)

INRI adopts Rele’s view that the five vayus are not merely mystical winds; they are directional impulse-functions that can be trained through pranayama and bodily locks:

Prāṇa-vāyu (inhalation current): afferent “in-take” impulse toward higher centers. (archive.org)

Apāna-vāyu (exhalation current): efferent “down/out” impulse toward elimination and grounding. (archive.org)

Vyāna-vāyu (coupling/distribution): reflex transfer at the junction where prāṇa and apāna meet; it redistributes the combined impulse. (archive.org)

Udāna-vāyu (ascending relay): the upward “lift” impulse that carries the current toward cranial centers through the spinal channel. (archive.org)

Samāna (equilibrator/governor): inhibitory and balancing return function that restores stability and prevents chaotic overflow. (archive.org)

YYY semantic translation:

Kundalinī “awakening” is the engineering of a stable meeting between prāṇa and apāna, generating a controlled reflex ladder (vyāna → udāna), and then stabilizing it with samāna so the ascent becomes coherent rather than explosive. (archive.org)

2) The Triple Bandha as the “three gates” that force correct routing

Rele explicitly teaches that the three bandhas must be practiced together, in one pranayama rhythm—this is the core mechanism INRI leans on. (archive.org)

Gate 1 — Mūla Bandha (Root Lock)

Function in the circuit: seals the “downward leak,” harnessing apāna so it can be converted rather than discharged.

YYY meaning: the instinct-force becomes disciplined fuel—ethical purification + energetic containment.

Gate 2 — Jālandhara Bandha (Throat Lock)

Rele’s key claim: the chin lock redirects the afferent impulse so prāṇa does not disperse upward incorrectly; it is forced into the pathway that brings it into contact with apāna near the navel. (archive.org

)

YYY meaning: the “Word” and the throat are not just expression—they are a valve that regulates the current.

Gate 3 — Uḍḍiyāna Bandha (Abdominal Lock)

Once prāṇa and apāna meet, Rele describes the generation of vyāna and then udāna; uḍḍiyāna prevents the newly generated ascending impulse from collapsing downward, and supports the lift into the spinal channel. (archive.org

)

Feedback sign: Rele links this coupling to the arising of Nāda (inner sound)—a functional marker that the “mixer” is working. (archive.org

)

3) The Kundalinī Control Algorithm (LaserEduLogics formulation)

Step A — Establish the two currents

Inhalation generates Prāṇa (upward/inward impulse).

Exhalation generates Apāna (downward/outward impulse). (archive.org)

Step B — Seal and redirect (Triple Bandha)

Mūla seals the base to prevent dissipation.

Jālandhara redirects the incoming impulse so it meets the lower impulse.

Uḍḍiyāna lifts and holds the combined impulse into the central route. (archive.org)

Step C — Couple and ignite

The prāṇa/apāna junction yields Vyāna, and the system “fires” Udāna (ascending relay).

Nāda is a possible experiential indicator of successful coupling. (archive.org)

Step D — Stabilize (Governor function)

Samāna completes the control loop, preventing overflow and integrating the effect into stable transformation. (archive.org)

Step E — Only then: ascent through the chakra ladder

INRI’s YYY emphasis is sequential: the current must illuminate centers in order, building ethical and psychological stability before higher command work. (This is why he warns against premature “third-eye obsession.”)

4) Why INRI/YYY insists on sequence and supervision

In this model, higher centers are “high voltage junctions”: if the lower locks and governor functions are immature, the same stimulation that can yield integration may produce agitation, insomnia, grandiosity, or collapse.

Readers note:

In YYY, the “Guru principle” is not merely devotional; it is a safety protocol for a delicate psycho-physiological procedure.

5) Compact manuscript-ready summary (one paragraph)

INRI applies Rele’s triple bandha and pancha vayus as a Kundalinī control system: pranayama generates prāṇa and apāna currents; the three locks seal leakage, force correct routing, and create a controlled meeting in the navel region, where the coupling yields vyāna and triggers udāna ascent through the spinal channel; samāna acts as the governor that stabilizes and integrates the process. In Yug Yoga Yoghism, this mechanism is embedded in ethical purification and sequential chakra illumination, so awakening becomes coherent initiation rather than uncontrolled phenomena. (archive.org)

“Autonomic nervous system… six sympathetic plexuses… course of the vagus nerve”

This is a side-profile anatomical map that overlays YYY chakra terminology onto a Western autonomic anatomy template.

What it’s showing (structure)

A vertical “central route” aligned with the spine (INRI equates this to the central channel language: Suṣumṇā / spinal canal).

The course of the vagus nerve descending from brainstem through throat/chest into the abdominal region, interacting with the major autonomic plexuses.

Six named plexus zones labeled as chakras (a “plexus-chakra” mapping).

The chakra–plexus placements (the key legend)

From bottom to top, the diagram labels:

Mūlādhāra chakra → pelvic plexus (root/perineum region)

Svādhiṣṭhāna chakra → hypogastric plexus (lower abdomen/pelvis)

Maṇipūra chakra → solar plexus (upper abdomen)

Anāhata chakra → cardiac plexus (heart region)

Viśuddhi chakra → pharyngeal/laryngeal region plexus (throat)

Ājñā chakra → “plexus of command” in the cranial/eye-brow region

And at the crown/brain:

Brahma chakra / cerebrum area, with references to interventricular cavity and subarachnoid cavity (akasha)—INRI’s way of tying subtle “spaces” to cranial cavities.

What INRI is doing with this?

This is INRI’s “bridge diagram”:

Chakras are not treated as floating symbols—they are functionally anchored to autonomic plexuses.

Kundalinī ascent is framed as a regulated pathway (breath + locks + sequencing) interacting with real nerve-plexus gates.

“Simple (unconscious) and complex (conscious) reflex arcs — afferent & efferent channels”

This is a schematic control-system drawing (more conceptual than anatomical) showing how INRI/Rele interpret vayus + autonomic pathways.

What it’s showing (structure)

At the top: Cerebrum–Brahma chakra as the “area of consciousness.”

A distinction across the top banner:

Simple reflex arc ↔ Complex reflex arc

Meaning: automatic bodily regulation vs regulation that becomes conscious/voluntary through training.

Two main pathway types:

Afferent channels (incoming signals; sensory/informational “upflow”)

Efferent channels (outgoing commands; motor/organ-regulating “downflow”)

The YYY/Rele “vayu” overlay

The diagram explicitly uses the vayu vocabulary:

PRĀṆA and APĀNA are shown as opposing currents (inflow vs outflow / ascent-bias vs descent-bias).

Their controlled “meeting” and redistribution is the implied role of VYĀNA (transfer/distribution) and UDĀNA (ascending relay).

The whole diagram is meant to illustrate how practice can move a process from unconscious reflex into conscious control.

What INRI is doing with this

This is the logic behind the Triple Bandha + Pancha Vayus “algorithm”:

the locks and breath rhythm re-route reflex currents,

shifting the practitioner from being run by autonomic impulses to being able to govern them.

Abellio in his seminal book: The End Esoterism, clarifies for us the true union that exist between Qabbalah, The Bible, Yoga and Transcendental Phenomenology.; "For this confrontation of subject and object within a unifying globality, we will also refer to the famous "tetralemma" of Lin-tsi, the Chinese sage recently restored in Paul Demieville's translation.  All classical theories of knowledge, intellectualist or empiricist, idealist or materialist, have come up against the problem of the relations between object and subject. None of these theses succeeded in going beyond duality. It is proper to esotericism to transcend this through the exercise of the higher faculties of intelligence, whatever the name given to them, intuition, illumination, or even this ineffable virtue proper to the _*inner man of St. Paul as in the supramental of Aurobindo, in the enstasis of Mircea Eliade , in the transcendental I of Husserl, so many designations of the same active presence of the absolute Being and of its "particular" manifestation in each being. There are, it is true, esoteric "heresies" that consist, according to the schools, in privileging the body or the spirit in isolation. This is the origin of certain simplistic and artificial asceticisms that seek to force the "nature" of man. After considering the first three possibilities: to reject the object; or either to reject the subject, or even to reject them together, Lin-tsi retains a fourth, to keep them both, but one must realize that, in the latter case, it is a real activity of reciprocal transmutation of the object and the subject, the latter reaching the summit of its recreational possibilities. The transfiguration of the world, the transfiguring recreation of the world in man, such is the last word of traditional esotericism. Then is born beyond the banal Ego supposedly distinct and autonomous the powerful feeling of globality and unity, which is the Participation of this Ego itself in universal interdependence. We can say that this last notion constitutes both the postulate and the immanent telos of esotericism: the postulate of the doctrine and the telos, the immanent end of praxis. Also, like all postulates, it must be posited from the outset at the beginning of any metaphysical investigation. But obviously there is a long way from the simple intellectual consideration of this notion to its truly lived and assumed vision. Conscious and permanent participation in universal interdependence is the consummation in man of the mystery of incarnation. It is through this last experience, which is initiatory, that man is introduced into an entirely new modality; beyond this, there is strictly speaking no esotericism. And, in this experience, all esotericism is in fact abolished.”

 Google AI gives us a very accurate assessment of the term “Enstasis”. "Mircea Eliade, a renowned scholar of religion, who presents Yoga not merely as physical exercise but as a rigorous "spiritual science" designed to achieve absolute freedom (moksha) from human conditioning. His definitive work on the subject, "Yoga: Immortality and Freedom", details these techniques as a systematic reversal of normal human behavior to transcend time and history.

Core Elements of Eliade's Yogic Technique. Eliade categorizes yogic techniques into a "reversal" of natural human functions to reach a state of "unconditioned" consciousness: Ekagrata (Single-Point Concentration): The primary psychological technique of focusing the mind on a single object or point to stop the chaotic "fluctuations" of consciousness. Asana (Postural Discipline): A "refusal of movement." By maintaining a motionless posture, the practitioner transcends the body's natural urge to move, creating a physical "stability" that mirrors mental stillness. Pranayama (Respiratory Discipline): The "refusal of normal breathing." Practitioners use rhythmic, slowed, or suspended breathing to break the automatic physiological cycle, aiming for a "lucid" state similar to deep sleep but with full awareness. Pratyahara (Withdrawal of Senses): Cutting off external sensory stimuli to turn the focus entirely inward.

The Goal: Enstasis (Samadhi). Eliade emphasizes that these techniques culminate in Samadhi (enstasis), which he describes as: Transcendence of the Human Condition: Escaping the "sacred and profane" dichotomy of everyday life. Autonomy: Achieving a state of "total freedom" where the practitioner is no longer affected by the "conditionings" of time, history, or biological necessity.

Key Works for Further Reading: "Techniques du Yoga": A more concise synthesis of his findings, often used as an introduction to his complex theories on Indian spirituality. "Yoga: Immortality and Freedom": The exhaustive foundational text exploring Yoga's history from the Vedas to Tantrism.

Are you interested in a deeper breakdown of how Eliade distinguishes "Classical Yoga" from "Tantric" or "Shamanic" techniques? Mircea Eliade coined the term "enstasis" as a precise translation for Samadhi to distinguish yogic states from common Western concepts of "ecstasy."

Enstasis vs. Ecstasy; Eliade argued that the term "ecstasy" was etymologically and structurally incorrect for Yoga: Ecstasy (Ek-stasis): Literally means "standing outside" oneself. Eliade applied this to Shamanism, where the soul "leaves" the body to journey through cosmic regions. Enstasis (En-stasis): Literally means "standing within" oneself. In Yoga, the practitioner does not "exit" their being but instead achieves a state of total internal concentration and absorption. Levels of Enstasis (Samadhi). Eliade describes two primary stages of enstasis in his work "Yoga: Immortality and Freedom":

State   Description. Samprajnata Samadhi Enstasis "with support." The mind is focused on a single object or thought, leading to a "coincidence" between the subject and the object. Asamprajnata Samadhi Undifferentiated enstasis. A state of "total renunciation" where all cognitive functioning stops, leading to absolute freedom and union with the "Pure Existence" (Sat). The "Dharmamegha" Stage: Eliade highlights a final refined stage called Dharmamegha-samadhi (the "cloud of dharma"). He defines this as the moment the yogi feels a sense of "enough" regarding all knowledge and consciousness, triggering the final leap into undifferentiated enstasis.  Would you like to explore the specific meditative objects used to reach Samprajnata (supported) enstasis?

Ecstasy and Enstasy: two sides of the same coin? In his influential works Shamanism: archaic techniques of ecstasy and Yoga: immortality and freedom (Eliade 1951/1964; 1954/1969) ... Journal for the Study of Religious Experience Dharmamegha-samadhi in the yogasutras of patanjali - Gale

Main content. Full Text: Starting with Mircea Eliade, who worked intensively in the field of Yoga, scholars have been intrigued by...Gale

Ecstasy vs. Enstasy: A Comparative Analysis | PDF – Scribd Enstasy: A Comparative Analysis. This document summarizes Mircea Eliade's distinction between ecstasy and enstasy as described in this document.

In Eliade's framework, Samprajnata Samadhi (enstasis "with support") is achieved by focusing the mind on a specific object. As the practitioner deepens their concentration, they transition through increasingly subtle objects, moving from the physical world to the essence of the self.

Eliade categorizes these meditative objects into four progressive levels of "support": 1. Coarse Objects (Savitarka). At the initial level, the practitioner focuses on gross physical objects. The mind is still engaged in "deliberation" (reasoning) about the object's form and name. Examples: A holy image (deity), a candle flame, the tip of the nose, a chakra, or a specific mantra. 2. Subtle Objects (Savichara) The concentration shifts from the physical form to the subtle elements (tanmatras) that constitute the object. The practitioner experiences the "inner" or "atomic" essence of matter beyond time and space. Examples: The "subtle" potential of the five elements (earth, water, fire, air, ether). 3. Beatitude/Bliss (Sananda) The "support" for meditation is no longer an external or subtle object, but the feeling of bliss (ananda) that arises from successful concentration. The mind is filled with a sense of "unspeakable joy". Object: The psychological state of pure, unmixed happiness itself. 4. Pure "I-ness" (Sasmita) The final support is the pure awareness of being. The practitioner abandons all perception of subtle or blissful objects and concentrates solely on the feeling of "I am" (asmita). Object: The "self" as the sole object of reflection, representing the highest point before jumping into Asamprajnata (unsupported) Samadhi.

In The "Technique" of Transfer Eliade notes that by concentrating on these objects, the yogi is not "thinking" about them in a normal way. Instead, they aim for a coincidence (samapatti), where the subject (meditator) and the object "coincide" or merge into a single reality. Would you like to know how supernatural powers (siddhis) are said to emerge when performing concentration on these specific objects? Mircea Eliade describes the emergence of siddhis (supernatural powers) as a natural byproduct of Samyama, the simultaneous application of concentration (Dharana), meditation (Dhyana), and enstasis (Samadhi) on a specific object. According to Eliade's analysis of the Yoga Sutras, the nature of the power depends entirely on the object of concentration:

Emergence of Specific Siddhis Knowledge of Past and Future: Achieved by performing Samyama on the notion of change (parinama). Understanding All Languages: Gained by focusing on the distinction between sounds and meanings.

Invisibility: Results from Samyama on the physical form of the body, specifically the "correlative" light that makes the body visible to others.

Levitation and Walking on Water: Achieved by mastering the Udāna vāyu (upward-moving vital energy) or by focusing on the feeling of extreme lightness.

Knowledge of the Universe: Samyama on the Sun provides knowledge of the solar system, while Samyama on the Moon reveals the arrangement of stars. Reading Minds (Telepathy): Arises from Samyama on the mental states of others. The "Great Perfections" (Ashta Siddhis) Eliade details the eight primary powers that grant mastery over physical laws: Anima: Reducing the body to the size of an atom. Mahima: Expanding to an infinite size. Laghima: Becoming weightless (levitation). Garima: Becoming infinitely heavy. Prapti: Ability to reach or touch anything, regardless of distance. Prakamya: Fulfillment of all desires through pure will. Isitva: Absolute supremacy over the creation and destruction of matter. Vasitva: Total control over all natural elements and beings. Eliade’s Crucial Warning Eliade emphasizes that for the true yogin, siddhis are obstacles to ultimate liberation (Kaivalya). He views them as "spiritual temptations" that can reinforce the ego and distract from the final goal of unsupported enstasis.

INRI also informs us of the true function and purpose of these Siddhis: The Yogi decides on Nirvikalpa when he wants to definitively enjoy sublime peace, complete samadhi, without restriction or desire to return to the physical plane, in the final fusion for reintegration into the Great All with the complete loss of individuality.

When the Yogi student has loosened the bonds of consciousness, when he has realized the illusion of matter that chains him to this world, in short, when he is capable of producing faculties different from the mechanical reactions of the being in general, it is then that he realizes the eight powers (Siddhis) that constitute the fundamental means of investigation and allow knowledge beyond the scientific understanding of our time. Using these means, the Sages of Antiquity possessed scientific knowledge that we are still trying to explain today. The planetary structure was described long before the invention of telescopes, and the Gurus of India knew the conformation of atoms without microscopes, and described the nature of organs and their function without the resource of dissection. The methods employed were completely different from those known to us today; our analysis is always done on a limited plane because we only observe the exterior, and even when we "cut out" something to see the center, we are only looking at the exterior of this "interior"! Yogis interpenetrate the thing itself; they are not content with merely visualizing the object, but rather they identify with it.

The eight siddhis (fulfillments) are so many methods for investigating the various planes of human existence, one might say, almost superhuman!

ANIMA, which means to become small like an atom, allows the analysis of the internal constitution, even more, of the quintessence of objects.

LAGHIMA, which means to lack weight in order to escape the usual laws of gravity and thus travel through unknown regions.

PRAPTI is the result of the preceding siddhis and consists of instantly transporting oneself to any place, thus allowing effective, immediate and unlimited help.

Prakamya allows one to instantly obtain anything one desires. This faculty, more than the others, is not displayed by the Yogi; he refrains from manifesting it and almost always uses natural means to obtain what he needs, so as not to waste energy that will be necessary for more useful purposes in a universal sense.

MAHIMA, to become immensely extensive in order to be undisturbed or to manifest itself in special conditions to provide assistance in certain and specific cases.

ISHITA is the Total Power, the power to create, as we have already said, which implies not only the creation of objects through the transformation of one thing into another but the complete creation, outside of the mental, which materializes immediately under the force of the Yogi's will by being able to employ this faculty of Ishita.

VASHITA is the power to control elements and beings, which allows yogis to suppress time and space and sometimes activate karma, a law of cause and effect, as well as help a community, a race, or humanity.

KAMAVASAYITA is the ability to always be satisfied and in complete bliss. (Some also add GARIMA, which consists of attaining enormous weight).

It is understandable that all these faculties provide the possibility of fully REALIZING beings and things, since, in effect, what we touch is not always what we see, and perceptions are not identical for everyone. Thus, yogis insist not only on the imperfection of our senses but also on the method of perception, since our senses, which are merely "means" of perception, frequently distort reality (just as the abundance of psychological interpretations offered by different religions clothe REALITY). Only by identifying with beings and things can we know them perfectly, secretly know their inner nature: identification—this is one meaning to give to YOGA. It is essential to know that perception is not in the organ but in the consciousness to which the organ transmits perception, and therefore it is logical to be able to transcend the organ and work directly with consciousness. Therefore, it is said: “What we call experience is nothing but a limitation subject to illusion (maya). The only true experience is Mystic Identification (Samadhi) and only it allows one to reach total knowledge.” (Yogatrayananda, Shiva Archana Tattva).

We are wasting endless time detailing, analyzing, and studying through our senses, which are imperfect and very often distort things, deceiving us more than once. Just as when we taste something, we find it different from how our sight had led us to imagine it, or we are pleasantly surprised to meet in person someone who had an unpleasant voice on the phone, because we had formed a different image of the person than what they were really like (or vice versa). In short, there is always the illusion, leading us to incomplete experiences and plunging us into yet another delusion, while the direct perception of our consciousness (through Samadhi) constitutes the complete identification that allows for the True Image, Perfect Union, Complete Interpenetration. YYY Qabbalah Yoga System Practice.

Glossary (Appendix 5)

• Aghartha Sangha: inner initiatic fraternity associated here with Aquarian synthesis.

• Akāśa: the “negative principle” in the YYY framing; related to space/etheric substrate and tattvic transformation.

• Archeometer: science of analogical correspondences and synthesis; a map for meditation mechanics.

• AUR (אוֹר) = 132: Light constant in LaserEduLogics linking Hebrew, geometry, and photonic gnosis.

• Bandha: energetic lock or binding, used to stabilize and intensify prāṇa.

• Chakra: subtle center functioning as a receiver-screen for planetary and vibrational influence.

• Idā / Piṅgalā: lunar/solar prāṇic channels corresponding to the two columns of the Tree.

• INRI YOGA: the integrated Yoga–Qabbalah praxis aligned to the Central Axis.

• JHS (Jeshua Homo Solis): Solar Logos invocation formula as used here.

• Kumbhaka: breath retention (internal seal of prāṇa).

• Mathesis (LaserEduLogics): lived integrative cognition uniting symbol, number, breath, body, and consciousness.

• Mens / Supramental: the supramental intellect; consciousness of consciousness; apex of the descending spiral.

• Mudrā: seal/closure gesture or energetic technique (paired with bandha).

• Nāḍīs: subtle channels of prāṇic circulation.

• Prāṇa: vital principle; life force; energizer of subtle and physiological function.

• Sephirothic Tree: Kabbalistic structure of ten Sephiroth used here as an operational map.

• Suṣumṇā: central channel; axis of unification.

• Tattvas: elemental-vibrational modalities mediating density, sensation, and subtle physiology.

• Trāṭaka: yogic concentration practice using gaze rotation, fixation and eye discipline with sun, candle and mirror .

[1] https://youtu.be/1p__gSiRX1k?si=oawBx9KmAVgP02vM. https://youtu.be/UoGaQ5j4L1Q?si=BsIftOHxlwAWJPO1.

[2] All the asanas are illustrated here: https://www.sergeraynauddelaferriere.net/obras/yyy/03/yyy03-practica.html.

[i] The Bible verse "Be still and know that I am God" is from Psalm 46:10, a powerful reminder to find rest and recognize God's ultimate sovereignty and presence, even amidst life's chaos, by ceasing striving and trusting His power and control over all situations. 

Full Verse (King James Version):
"Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth". 

Meaning & Context:

• "Be Still": The original Hebrew word implies "cease striving," "relax," or "let go," urging believers to stop struggling and release anxiety.

• "Know That I Am God": This is a call to acknowledge God's identity, power, and universal reign, understanding He is in control and will be glorified.

• Context: The verse appears in a psalm declaring God as a refuge and strength, encouraging trust in Him during times of trouble, chaos, or waiting. 

In essence, it's an invitation to find peace by surrendering control and trusting God's presence and ultimate triumph.