365bet娱乐

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original context and character, as independent meditative
procedures. 1
The text first discusses (pp. 145-150) the subtle course
traversed in these meditations. After first enumerating the
segments of this microcosmic ascent, and second designating the
levels of awareness in the confluent breaths, it records (pp. 149鈥�
150) a brief panegryic coda, celebrating the liberation achieved at
the end of this course. Such verses, as noted elsewhere, likely
echo the practice's original and independent context. A dialogue
verse (p. 150) then announces the third topic of the
anukrama峁噄k膩: how the breath course contains the sixfold path.
Redactors likely added this dialogue transition, which marks their
work in coordinating the microcosmic ascent with the cosmology
underlying the larger initiation rituals. Notably, the redactors'
attempt to make this ascent parallel the cosmology underlying the
initiation includes the six paths, but does not include the triple
bonds, thread, and the rest of the initiation liturgy. This omission,
therefore, corroborates the evidence suggesting that compilers
integrated the later metaphysic of the six paths with the earlier
metaphysic of the three bonds.
The text proceeds (pp. 160-167) with the fourth topic stated
by the anukrama峁噄k膩: the uttering of the hamsa岣� formula
throughout the course of breath up to 艢iva岣�. 2 The fifth topic
describes (pp. 167-170) the "casting off" of the regents
(k膩ra峁嘺ty膩ga岣�) of the microcosmic-macrocosmic levels, or their
progressive superseding due to the application of portions of the
Pra峁嘺va岣� formula that ascend into successively higher regions of
1 V. supra section 1.1.5 on the redactional history of the text.
Cf. bk.5, pp.57ff, where a much simpler joining practice is
presented.
2 V. supra section 1.1.3. As noted previously, indicating its
former independent status, this practice recurs as part of the
adept's practice in bk.6, pp.103ff.