365bet娱乐

187
(pp. 144-146) of the previous introduction, accompanied by
K峁�emar膩ja's summarizing commentary on both formula and adept,
the text begins to describe the oblations that the adept performs,
while reciting the Bahurupa formula. The text first prescribes that
the adept, using substances such as human flesh and bdellium
smeared with ghee, should perform oblations and repetitions of the
formula in a one to ten ratio, in order to obtain either lower,
middle, or higher powers. Continuing these general prescriptions,
the text then (pp. 147-148) states that during the oblation the
adept becomes like Svacchanda岣�, who is then portrayed as
supreme lord and celebrated in several verses. As noted
previously, external historical evidence associates the K膩p膩likas
with not only Bhairava岣� but also solitary and gruesome rites
conducted for superhuman powers. 1 Identification with the invoked
deity, in a form of possession, evidently also characterized their
practices. This evidence suggests, therefore, that K膩p膩lika circles
originally cultivated and transmitted the practices in this book that
use the Bahur奴pa formula. And, by extension, it argues for a
similiar origin for the entire hypothesized Bhairava source.
Dialogue then (p.148) introduces the description of specific
secondary rites, grouped according to the power that they yield.
The adept renders them efficacious, K峁�emar膩ja岣� explains, by
performing an appropriately modified version of the previously
prescribed formula service. Actually, compilers appear to have
collected here a medley of traditional magical practices in a kind of
appendix. Each seems self-contained, having only superficial
connections to the main ritual.
The first and largest group in this collection presents
(pp. 148-155) eight rites that promise to subjugate another to the
adept's will (va艣ikara峁嘺m). In each rite, the adept prepares
potions according to different recipes. Notably, the text apparently
1 V. supra section 1.1.3 for a discussion of this sect.