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I start with the 础尘峁泃补蝉颈诲诲丑颈 as, although it does not describe a practice of 惫补箩谤辞濒墨尘耻诲谤腻, it articulates in detail concepts that underlie 丑补峁环补 yoga in subsequent texts. The 础尘峁泃补蝉颈诲诲丑颈 is significant for 丑补峁环补 yoga in setting out the bindu-rajas model of the body. The 础尘峁泃补蝉颈诲诲丑颈 arises in a male celibate context and the redactors understand rajas and bindu occurring within the body of the male practitioner. The 痴颈惫别办补尘腻谤迟补峁囜笉补 too sites rajas within the male practitioner (痴颈惫别办补尘腻谤迟补峁囜笉补 54) (Mallinson 2018:199). The siting of rajas within the male practitioner, the absence of references to female practitioners and the supposed absence of women providing rajas as ritual media create a tension in the essential physiological understanding of rajas as menstrual and sexual fluid arising in women. The occurrence of rajas in men is not explicitly attested in 腻测耻谤惫别诲补.^[1] How does the 础尘峁泃补蝉颈诲诲丑颈 consider rajas to occur in men? 础尘峁泃补蝉颈诲诲丑颈 7.8 describes rajas as 鈥榩roduced in women鈥� (蝉迟谤墨蝉补尘耻诲产丑补惫补). Are the redactors disingenuous about the involvement of women, masking their involvement as the source of rajas? Or is the reference to 鈥榓rising in women鈥� merely a conventional definition of rajas that does not exclude it arising in men?

The 础尘峁泃补蝉颈诲诲丑颈 asserts a conventional mode of procreation which it inverts as a yogic mode of inverse procreation or what I have termed 鈥�spiritual embryology鈥�: from the external union of bindu and rajas people are created and when they are united (yoga) internally one is a yogi (础尘峁泃补蝉颈诲诲丑颈 7.9). What I refer to as the 鈥榙epletion model鈥� is the gravitational and embryological paradigm laid out in the 础尘峁泃补蝉颈诲诲丑颈鈥檚 seventh chapter on semen (bindu). This chapter asserts that seed (产墨箩补) is the single fundamental essence of the body, and creates a micro-macrocosmic homology with the world: everything seen in the world has its origin in this seed (础尘峁泃补蝉颈诲诲丑颈 7.1). Verses one to seven describe bindu. The next five verses describe rajas.

The term 产墨箩补 or 鈥榮eed鈥� is often used as cognate with bindu and is defined in terms of bodily matter, sanctity and divinity: it is the essence of bodily constituents, always auspicious and contains the gods in subtle form (础尘峁泃补蝉颈诲诲丑颈 7.2). Bindu is synonymous with moon, seed, rapture (mada), the fundamental element, the vital principle and the essence of everything (础尘峁泃补蝉颈诲诲丑颈 7.3). Bindu is the source of sexual affect as all the bodily blisses arise from it (础尘峁泃补蝉颈诲诲丑颈 7.4). In the next verse bindu always gives everything (础尘峁泃补蝉颈诲诲丑颈 7.5). The technique for mastering bindu is breath as bindu enters the same state (补惫补蝉迟丑腻鈥攂ut not essence) that breath is in (础尘峁泃补蝉颈诲诲丑颈 7.6). Utilising alchemical terminology in relation to the four stages of mercury, bindu can be thickened and remove disease, bound to make one a sky-rover (khecara), dissolved or absorbed (濒墨苍补 not laya) to bring about all powers, and stilled to attain liberation (础尘峁泃补蝉颈诲诲丑颈 7.7). The divine nature of bindu is emphasised later in the chapter where it is said to be synonymous with Buddha, 艢颈惫补, 痴颈峁ａ箛耻, 笔谤补箩腻辫补迟颈 and all the gods (础尘峁泃补蝉颈诲诲丑颈 7.15), and the god who is the lord of all elements resides in all beings in the form of bindu (础尘峁泃补蝉颈诲诲丑颈 7.18).

Bindu is thus multifaceted and extends across epistemic domains: ontological, physiological, divine, power-substance and essence, and is described in terms of mercurial alchemical procedures. The 础尘峁泃补蝉颈诲诲丑颈 describes rajas much more succinctly. If bindu is multivalent rajas defies clear definition. Bindu is defined by the category of gender as twofold: 产墨箩补 is the male bindu and rajas is produced in women (蝉迟谤墨蝉补尘耻诲产丑补惫补) (础尘峁泃补蝉颈诲诲丑颈 7.8). Despite the text specifying that 产墨箩补 is the male form of bindu it later uses the term bindu to refer to just the male aspect (础尘峁泃补蝉颈诲诲丑颈 7.10).^[2] For the celibate male context of the 础尘峁泃补蝉颈诲诲丑颈 how is rajas to be understood as female-gendered but nonetheless arising in men? It could be understood as not gender-specific such as the use of the term yoni when used as a bodily orientation in descriptions of posture. As discussed later in this chapter in such instances yoni refers to the non-gendered perineal region of practitioners, as used by Birch (2018b:168), rather than the womb or uterus of women.

Bindu is in the head and moves downwards in the body due to felt pleasure. Despite the deployment of esoteric yogic body physiological locations, it is fairly clear that 办腻尘补谤奴辫补 and 辫奴谤峁嘺驳颈谤颈, the locations of bindu, are in the head^[3] (础尘峁泃补蝉颈诲诲丑颈 7.10ab). In the initial stages of the technique there is a key reference to sexual arousal for it is as a result of 鈥榩leasurable contact鈥� (尘耻诲腻艣辫补谤艣补) with 辫奴谤峁嘺驳颈谤颈 that bindu goes by way of the central channel (础尘峁泃补蝉颈诲诲丑颈 7.10cd). Chapter three, the inquiry into the moon, identifies the moon in the head and two types of white nectar raining down from it. One of these nourishes the whole body and the other goes by way of the middle of the goddess of the centre (尘补诲丑测补尘腻) to bring about creation (础尘峁泃补蝉颈诲诲丑颈 3.1鈥�4). Here the falling down of bindu is associated with sexual pleasure: it resembles a cluster of white jasmine flowers and when congealed as a result of rapture goes by way of the middle of the central channel (尘补诲丑测补尘腻 madhya), i.e. descends, to cause procreation (础尘峁泃补蝉颈诲诲丑颈 3.4).^[4]

Rajas is located in the lower body in the great sacred field in the middle of the yoni and is red as a 箩补惫腻 flower (础尘峁泃补蝉颈诲诲丑颈 7.11ab). Rajas is associated with divinity as is bindu, and specifically the goddess: rajas rests upon the goddess element (础尘峁泃补蝉颈诲诲丑颈 7.11cd). 碍耻峁囜笉补濒颈苍墨 does not appear in the 础尘峁泃补蝉颈诲诲丑颈 yet the 诲别惫墨迟补迟迟惫补 is somewhat parallel as a divine feminine element located at the base of the body. However, the 诲别惫墨迟补迟迟惫补 does not unite with 艣颈惫补 at the top as 办耻峁囜笉补濒颈苍墨 does in some sources. In the 础尘峁泃补蝉颈诲诲丑颈 the 诲别惫墨迟补迟迟惫补 integrates a divine, 艣腻办迟补 element with rajas as a biological substance. I will discuss the consistency of the 础尘峁泃补蝉颈诲诲丑颈鈥檚 body with 办耻峁囜笉补濒颈苍墨 in chapter five.

In accordance with the locations of bindu in the head and rajas at the base are the associations of bindu with the moon and rajas with the sun (础尘峁泃补蝉颈诲诲丑颈 7.12ab). They are to be united in the very hard to reach 办奴峁�膩g腻谤补 (础尘峁泃补蝉颈诲诲丑颈 7.12cd) in the head. The text, in closing this section defining rajas, accords the union of bindu and rajas great status as the fundamental element, the ultimate teaching, the best yoga, the path that bestows liberation and the ultimate secret (础尘峁泃补蝉颈诲诲丑颈 7.13). Of course, the text also accords such status to the other elements that make up the body in chapters one to ten.

The text uses a metaphor of non-generation to describe abandoning bindu yoga: such a person is a fool who keeps vigil without fruit among barren trees (础尘峁泃补蝉颈诲诲丑颈 7.14).^[5] The generative metaphor, that bindu yoga is productive of results, contrasts with the intention of bindu yoga not to produce progeny.

Bindu is mastered in the same way that breath is mastered (础尘峁泃补蝉颈诲诲丑颈 7.6). The state of mind is the same as the state of bindu (础尘峁泃补蝉颈诲诲丑颈 7.16). A causal relation is asserted between breath, bindu and mind: when the breath moves bindu moves and one whose bindu moves has a moving mind (础尘峁泃补蝉颈诲诲丑颈 7.17), a principle re-stated two verses later (础尘峁泃补蝉颈诲诲丑颈 7.19). The repetition likely underscores the import of the principle rather than poor redaction. The movement of bindu, mind (citta) and breath (惫腻测耻) is given as the reason for birth and death (础尘峁泃补蝉颈诲诲丑颈 7.20), thus connecting this triumvirate with the depletion paradigm鈥攄ownward flow and external union of bindu and rajas leading to procreation (础尘峁泃补蝉颈诲诲丑颈 7.9). An alternative triumvirate is then offered to the one just established: internal resonance (苍腻诲补), bindu and mind (citta) (础尘峁泃补蝉颈诲诲丑颈 7.21). Mallinson and Sz谩nt贸 note that breath would make better sense than 苍腻诲补 in relation to the preceding verses but all the witnesses report 苍腻诲补 (2021 121:153). In the 础尘峁泃补蝉颈诲诲丑颈m奴la the practitioner is instructed to raise bindu and 苍腻诲补. References to 苍腻诲补 occur in the 顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 and 贬补峁环补辫谤补诲墨辫颈办腻 in the context of a female practitioner of 惫补箩谤辞濒墨: the 测辞驳颈苍墨鈥檚 苍腻诲补 becomes bindu (顿补迟迟腻迟谤别测补测辞驳补艣腻蝉迟谤补 174cd, 贬补峁环补辫谤补诲墨辫颈办腻 3.98). Therefore, the occurrence of the term 苍腻诲补 in the 础尘峁泃补蝉颈诲诲丑颈 is not without subsequent attestation in similar contexts. The question remains as to the ontological relationship between the triumvirate of bindu, 苍腻诲补 and citta: though the three become one they are not simply synonyms for one another. The text specifies that although these three are present individually in the body the breath masters them all (础尘峁泃补蝉颈诲诲丑颈 7.22).

The 础尘峁泃补蝉颈诲诲丑颈 gives much explanation for why breath is the correct practice but little on technique. Simply, breath is stilled, literally killed (mriyate) through contact with the inside of the goddess of the centre (尘补诲丑测补尘腻). This stills bindu and mind (础尘峁泃补蝉颈诲诲丑颈 7.23). The terminology of killing recurs in the next verse where the elements that reside in the body are dependent on breath and hence stilled or killed (mriyante) when breath is killed (尘腻谤补峁嘺) (础尘峁泃补蝉颈诲诲丑颈 7.24). As discussed in chapter five 办耻峁囜笉补濒颈苍墨 is killed in the central channel in the Amaraugha.

Finally, the 础尘峁泃补蝉颈诲诲丑颈 chapter concludes with a pair of verses that powerfully recapitulate the spiritual inversion paradigm: death results from the fall of bindu, life from holding onto bindu (础尘峁泃补蝉颈诲诲丑颈 7.25ab). Bindu is described as a great jewel that when perfected leads to all powers (础尘峁泃补蝉颈诲诲丑颈 7.25cd). The text restates this principle in similar terms with the body described as diamond: when the moonlike nectar of immortality (补尘峁泃补) goes down all embodied beings die yet he whose bindu is indivisible is a Siddha in a diamond body (惫补箩谤补辫补帽箩补谤补) (础尘峁泃补蝉颈诲诲丑颈 7.26). This concludes the discussion devoted to bindu in chapter seven. The 础尘峁泃补蝉颈诲诲丑颈 extols different aspects of the body and practice as the pinnacle, or multiple apexes. Though here bindu is the ultimate principle and practice, the other chapters easily substitute peak features. The concept of rajas as rasa (taste, element of the body) occurs in chapter 14 on practice (the import of that chapter I discussed in relation to the process of baking the body). For now, suffice that through practice the practitioner can use the 鈥榶oga of time鈥� (办腻濒补测辞驳补) to still or kill (尘腻谤补峁嘺) (presumably) the breath, 鈥榰nite鈥� (melaka) the two rasas and make breath enter the goddess of the centre (础尘峁泃补蝉颈诲诲丑颈 14.14). Mallinson and Sz谩nt贸 note that the two rasas are the male and female bindus (Mallinson and Sz谩nt贸 2021:135n196). Finally, in chapter 24, 鈥榯he inquiry into the perfection of the body鈥�, bodily perfection occurs when the impurities are mastered and the two bindus united (础尘峁泃补蝉颈诲诲丑颈 24.1).

Sexual affect is clearly associated with bindu in 础尘峁泃补蝉颈诲诲丑颈 chapter 21 concerning the bliss that is death by time. After the breath has burst through the bolt of 尘补诲丑测补尘腻 a fire arises that destroys the fire of time (础尘峁泃补蝉颈诲诲丑颈 21.2). The bliss of the falling of the drops of bindu is death by time (办腻濒腻苍补濒补) in the body and the fall of bindu causes old age and death in embodied beings (础尘峁泃补蝉颈诲诲丑颈 21.3). This seems to mean that the destruction of the bliss of the falling bindu is replaced with the bliss of the fire of time. Chapter 22 summarises the arising of innate bliss (蝉补丑补箩腻苍补苍诲补) when the expulsive breath which goes out of the body in conjunction with bindu, i.e. ejaculation, is controlled (础尘峁泃补蝉颈诲诲丑颈 22.1-2). I return to a discussion of bliss and sexual affect in chapter five.

Having considered the material on rajas and bindu in the 础尘峁泃补蝉颈诲诲丑颈 I now turn to the 痴颈惫别办补尘腻谤迟补峁囜笉补.

Footnotes and references:

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[1]:

Chinese traditional medical literature accords a 鈥榮ea of blood鈥� in men and women (Valussi 2008:78). In female alchemy the 鈥榮ea of blood鈥� is the infant鈥檚 palace in women and located three and a half inches below the navel; it is not to be confused with the lower elixir field, where male practice begins (Valussi 2022:452).

[2]:

I tend to use the term bindu to refer to the male aspect but this sometimes includes the female.

[3]:

See Mallinson and Sz谩nt贸 (2021:119-120n144).

[4]:

There is a correspondence here with Chinese materials that describe a downward flow of jing energy in the body associated with sexual arousal, as noted in the next chapter.

[5]:

Mallinson and Sz谩nt贸 identify the tree in question, the 艣腻办丑辞峁璦办补, as barren and cite the 搁补蝉腻谤峁嘺惫补蝉耻诲丑腻办补谤补 2.225 and 厂耻产丑腻峁�i迟补谤补迟苍补办辞艣补 1087 as referring to it as 鈥榰seless鈥� (2021:121n149).