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impurities incurred during the initiation ritual. 1 After the
intervening consecrations, therefore, the concluding rites of the
initiation have apparently resumed. Actually, this self ritual
constitutes a seemingly complete initiation procedure that
harmonizing ritualists have, once again, nominally incorporated as
a subordinate rite in the larger, surrounding initiation via
energies. The words, which end this section, "the subtle initiation
has been proclaimed" (s奴k峁�madik峁Ｄ� prakirtit膩) clearly evince this
adaptation. 2
This self ritual has two optional forms, either a material
(pr膩k峁泃i) or a noetic (vaij帽膩niki). In the material (pp. 312-316),
the master performs, with minor variation, the familiar series of
initiation rites, beginning with imposing the goddess of speech and
the path of energies, and ending with uniting the self to Siva岣� and
final expiating. The noetic (p. 317-318), in contrast, requires only
a single utterance of the Bhairava formula. 3
At this point (pp. 318-323), the text appears to resume
describing specific acts that conclude the initiation via energies.
After worshipping with oblations, songs of praise, and
circumambulations, the ritual officiant entreats the lord to forgive
any defects in the performance of the ritual and to guarantee its
efficacy. He then formally dismisses the lord. This dismissal ends
when the master has retracted all the imposed formul忙 and
relodged them in his heart. The master proceeds (pp. 324-328) to
clear out the sacrificial area. He tends the fire to be kept for the
daily worship, removes the leftovers, and renders offerings to the
minor deities. The disciple, in turn, worships the master, and
1 V. K峁�emar膩ja's explanation of this rite on p.311: 鈥溎乼mano
y膩ga岣� paratattvayojan膩tm膩 samucchedyap膩艣asamspar艣avidhi-
ny奴nat膩disambh膩van膩艣ank膩艣膩ntaye kartavya岣�.
2 V. p.317, vs.596.
"
3 Cf. supra section 1.2.4 for a discussion of this rite.