365bet娱乐

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(p. 21). Next (p. 22), the text describes the dangers of the bad
master. Logically, this should follow immediately after the
characterization of the bad master; this displacement warrants
assuming, therefore, either confusion in the transmission of the
text, or supplementation with material on the bad master from
another source, added, as K峁�emar膩ja岣� notes, after the description
of the bad disciple. Both Svacchanda tantram itself and K峁�emar膩ja岣�
in his commentary on these initial topics stress the same theme;
the ritual does not work automatically, ex opere operato, but
requires for its efficacy the fufillment of stipulated preconditions on
the part of both master and initiate. 1
The next topic, the ritual ground (bh奴mi岣�) follows (p. 24) in
accordance with the sequence of requested topics. Then the text
describes the ritually prepared master (pp. 26-27), who constructs
on this selected ground, a diagram of a matrix (m膩t峁沰膩) from
which he subsequently extracts the formul忙 (mantr膩岣�). The
description of the matrix construction (pp. 26-31) intervenes,
therefore, between the explicitly requested topics of the ritual
ground and the formul忙. Later redactors, therefore, might have
interpolated this description of the matrix from other scriptures
containing developed theories of emanation modeled on the Sanskrit
alphabet. Svacchandatantram does not elsewhere refer to these
speculations. If, instead, the early compilers considered the
construction of the matrix to be an ancillary but required
preliminary for any use of formul忙, then perhaps they did not
feel any need to enumerate it separately in the table of contents.
Or later redactors could have revised an original ritual of formul忙
extraction to conform to alternative practices using such a matrix.
1 In keeping with his overall noetic perspective, K峁�emar膩ja岣�
(p.24) quotes a traditional adage, stressing that the essential
characteristic of the master is knowledge: "sarvalak峁�a峁嘺hino 鈥榩i
箩帽腻苍补惫腻苍驳耻谤耻谤耻迟迟补尘补岣�.
"