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159
formula procedure from the preceding ascension by means of the
Pra峁嘺va岣�, the text states that it will describe the meditative
progression of the formul忙 not in syllables but more. 1 A restating
of the levels of the microcosm and their respective regents
(pp. 216-220) precedes the correlation (pp. 220-225) of the mor忙
of the hamsa formula to each level. Along with the number of
mor忙, the text includes here as a topic (p.220) the joining, which
evidently reconnects back to sequence in the anukramanik膩. This
section on the "to be known" closes with a verse stating (p.225)
that once the practitioner knows the procedure using mor忙, he
can then pierce the categories with the needle of the formula.
Though repeating here the topics mentioned earlier in the section,
including the pram膩峁嘺m or charting of the microcosmic course
taken by the formula, the verse does not mention the expected
casting off. 2 Understanding the casting off (ty膩ga岣�), once again, as
the casting off of regents (k膩ra峁嘺ty膩ga岣�), however, enables this
topic to be reasonably included in the topic of the pram膩峁嘺m that
contains a discussion of regents. 3 This verse, therefore, provides
the transition back to the stated sequence of topics.
After a brief theological preface (pp. 226-227) explaining the
tripartite powers underlying the use of the formula, the text
proceeds to describe (pp. 227-232) the psycho-physical techniques
used in its correct manipulation. These include, notably, the divine
figuration (divyam kara峁嘺m) featured in the yogic practices of
1 Referring to p. 162 vs. 258 which describes the utterance as
鈥渧ar峁噊cc膩ra岣�" vs. 341 (p.215), an apparent redactorial
harmonization, states in contrast: "hamsayoga岣� pur膩khy膩ta岣�
m膩tr膩samkhy膩 tvathocyate.
2 The pram膩峁嘺m is first mentioned on p.216, vs. 341.
3 V. p.142, vs. 232, which mentions both casting off (ty膩ga岣�)
and casting off of regents (k膩ra峁嘺ty膩gah).