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Having set out the material on 办耻峁囜笉补濒颈苍墨 as blockage I turn to 办耻峁囜笉补濒颈苍墨 as straightening and entering the central channel. This material frames the forthcoming discussion of 办耻峁囜笉补濒颈苍墨 as sexual affect.^[1]

As noted, the eleventh-century 础尘峁泃补蝉颈诲诲丑颈 does not mention 办耻峁囜笉补濒颈苍墨. The text does however provide a map of the body remarkably susceptible to the overlay of 办耻峁囜笉补濒颈苍墨. The 础尘峁泃补蝉颈诲诲丑颈 accords high status to the oft-extolled goddess of the centre (尘补诲丑测补尘腻). 惭补诲丑测补尘腻 is a synonym for, inter alia, 补惫补诲丑奴迟墨, the cremation ground (艣尘补艣腻苍补), the great pathway (尘补丑腻辫补迟丑补), the substrate (腻诲丑腻谤补), 蝉耻峁�u尘峁嚹� and 蝉补谤补蝉惫补迟墨 (础尘峁泃补蝉颈诲诲丑颈 2.6) the central channel through which in later iterations 办耻峁囜笉补濒颈苍墨 moves. It is said that even though she has different names in different doctrines she is always one to those who have the eye of knowledge (础尘峁泃补蝉颈诲诲丑颈 2.7). The synonyms give the sense of channel or location as well as the fluid that flows (蝉补谤补蝉惫补迟墨), inspiring my tentative conceptualisation of 办耻峁囜笉补濒颈苍墨 as emotional liquidity. She is positioned as flowing between the 驳补峁単腻 and 测补尘耻苍腻, 鈥榟appy on her own鈥�, and the practitioner is to bath in their confluence before going to the ultimate destination (础尘峁泃补蝉颈诲诲丑颈 2.8). Of the two types of nectar rained by the moon the 尘补苍诲腻办颈苍墨 (驳补峁単腻) goes via 颈岣嵞� (础尘峁泃补蝉颈诲诲丑颈 3.2) and nourishes the whole body while the other goes by way of the middle of 尘补诲丑测补尘腻 to bring about procreation (础尘峁泃补蝉颈诲诲丑颈 3.4). Thus, the first type of rain is associated with sa峁僺膩ric health and the second with embryology. 惭补诲丑测补尘腻 is the creator of all and the destroyer of ignorance (础尘峁泃补蝉颈诲诲丑颈 2.4cd) with all the mighty goddesses located at her door of creation (础尘峁泃补蝉颈诲诲丑颈 2.5ab).^[2] The characteristics of creation and destruction are commonly attributed to 办耻峁囜笉补濒颈苍墨. In addition to these mighty goddesses there is a goddess element (诲别惫墨迟补迟迟惫补) at the base in which the female generative fluid (rajas) rests. Rajas is to unite with bindu at the esoteric top of the body (础尘峁泃补蝉颈诲诲丑颈 7.11-12) implying but not specifying an ascent of the female principle. Note that in this text it is rajas that undergoes an ascent like that undertaken by 办耻峁囜笉补濒颈苍墨 in later texts.

In the 骋辞谤补办峁�a艣补迟补办补 办耻峁囜笉补濒颈苍墨 is a blockage and she also moves upwards. In the announcement of the teaching of the stimulation of the goddess (艣补办迟颈肠腻濒补苍补) the goddess (艣补办迟颈) is described as the coiled 办耻峁囜笉补濒墨 (骋辞谤补办峁�a艣补迟补办补 16cd). 艢补办迟颈肠腻濒补苍补 moves her from her home to the centre of the eyebrows (骋辞谤补办峁�a艣补迟补办补 17ab) and the two central means for accomplishing this are stimulation of 蝉补谤补蝉惫补迟墨 and restraint of the breath (辫谤腻峁嘺谤辞诲丑补) (骋辞谤补办峁�a艣补迟补办补 18). These methods will make 办耻峁囜笉补濒颈苍墨 straight. The 骋辞谤补办峁�a艣补迟补办补 specifies that it is through making 蝉补谤补蝉惫补迟墨 move that 办耻峁囜笉补濒颈苍墨 herself moves (骋辞谤补办峁�a艣补迟补办补 16-19). Mallinson shows that the practice of 蝉补谤补蝉惫补迟墨c膩lana involves tying a cloth around the tongue and moving it vigorously (骋辞谤补办峁�a艣补迟补办补 2026) (2012:258ff). The result is to draw the end of 蝉耻峁�u尘峁嚹� upwards slightly so that 办耻峁囜笉补濒颈苍墨 extracts her mouth from 蝉耻峁�u尘峁嚹� and 辫谤腻峁嘺 can enter, similar to the 驰辞驳补迟腻谤腻惫补濒墨. Through a combination of 艣补办迟颈肠腻濒补苍补, contracting the throat and inhaling, wind moves up on both sides (骋辞谤补办峁�a艣补迟补办补 26). In the description of the techniques of 尘奴濒补产补苍诲丑补 the overheated 辫谤腻峁嘺 heats the sleeping 办耻峁囜笉补濒颈苍墨 and wakes her up (骋辞谤补办峁�a艣补迟补办补 53-58). The simile of a snake struck by a stick is given whereby 办耻峁囜笉补濒颈苍墨 hisses and straightens herself before entering the channel of brahman (骋辞谤补办峁�a艣补迟补办补 56). Here, 办耻峁囜笉补濒颈苍墨 is both the blockage and that which moves upwards. The violence of striking with a stick will be discussed below.

In the 驰辞驳补产墨箩补 办耻峁囜笉补濒颈苍墨 is again both a blockage and moves upwards. 碍耻峁囜笉补濒颈苍墨 has eight coils, and the practitioner is to stop the breath firmly and straighten the coils through the practice of 艣补办迟颈肠腻濒补苍补 (驰辞驳补产墨箩补 82). The set-up for 艣补办迟颈肠腻濒补苍补 is to sit in 惫补箩谤腻蝉补苍补 and practise for half a month^[3] (驰辞驳补产墨箩补 83cd). Fire is enflamed by the breath and continually burns 办耻峁囜笉补濒颈苍墨 who is 鈥榯he power of life鈥� (j墨va艣补办迟颈) and 鈥榯he enchantress of the three worlds鈥� to use the translation of Birch (forthcoming) for 迟谤补颈濒辞办测补尘辞丑颈苍墨 (驰辞驳补产墨箩补 84). She enters the 蝉耻峁�u尘峁嚹� and along with breath and fire she pierces the knot of brahman (驰辞驳补产墨箩补 85). Then 办耻峁囜笉补濒颈苍墨 herself pierces the 惫颈峁ａ箛耻驳谤补苍迟丑颈 and remains in rudragranthi, and the breath is to be held firmly after inhaling repeatedly (驰辞驳补产墨箩补 86). There follow two similes. First the splitting of the knots in the spine by the breath are compared to the splitting of knots in bamboo by a red-hot spike (驰辞驳补产墨箩补 87). Second the itching that arises in 蝉耻峁�u尘峁嚹� due to constant breath practice is compared to the itching that arises from the touch of ants (驰辞驳补产墨箩补 88). This metaphor connects back to the opening of the 驰辞驳补产墨箩补 where the argument that gnosis alone is not enough without baking the body in the fire of yoga is illustrated with the metaphor of ants and scorpions disturbing the body of the meditator (驰辞驳补产墨箩补 18abc).

The description of 办耻峁囜笉补濒颈苍墨 in the 碍丑别肠补谤墨惫颈诲测腻 is important for appreciating the role of elixirs (this chapter) and dissolution (laya) (next chapter) into the five elements. In the 碍丑别肠补谤墨惫颈诲测腻 办耻峁囜笉补濒颈苍墨 clearly rises upwards. In 碍丑别肠补谤墨惫颈诲测腻 chapter two she goes upwards along with the nectars (办补濒腻s). Five individually named 办补濒腻s are described at the base between the anus and testicles (碍丑别肠补谤墨惫颈诲测腻 2.32ff) and from these drip the supreme nectar (补尘峁泃补) (碍丑别肠补谤墨惫颈诲测腻 2.33). The primordial (腻诲测腻) 办耻峁囜笉补濒颈苍墨, the supreme goddess, is also situated at this location (碍丑别肠补谤墨惫颈诲测腻 2.34). The yogi is instructed to contract (腻办耻帽肠补苍补) that region, hold the breath and by means of the power of the root (m奴la艣补办迟颈) attain the cool nectar (补尘峁泃补) situated there (碍丑别肠补谤墨惫颈诲测腻 2.35). Note the connection with the technique for raising rajas which suggests that while there may be differences in the names and concepts associated with techniques the similarities in practice may outweigh the difference in names. The yogi should lead the 补尘峁泃补s via 蝉耻峁�u尘峁嚹� from 蝉惫腻诲丑颈峁ａ弓丑腻苍腻 and other lotuses, thinking of himself as being sprinkled with a rain of nectar up to the skull (碍丑别肠补谤墨惫颈诲测腻 2.36). It is clearly 办耻峁囜笉补濒颈苍墨 as a supreme goddess (艣补办迟颈岣� 艣r墨办耻峁囜笉补濒墨 辫补谤腻) who goes to the abode of brahman (碍丑别肠补谤墨惫颈诲测腻 2.37). The yogi should recollect her pervading the body from the feet to the head bathed in a surfeit of the nectar produced by the five 办补濒腻s at the root (碍丑别肠补谤墨惫颈诲测腻 2.38). By practicing this technique for five months absorption (laya) into the five elements arises and the yogi becomes equal to 艢颈惫补 (碍丑别肠补谤墨惫颈诲测腻 2.39). Here is a strong connection between 办耻峁囜笉补濒颈苍墨 and the elixirs and it is 办耻峁囜笉补濒颈苍墨 as the great goddess who rises up through the 蝉耻峁�u尘峁嚹�. There is a notable use of visualisation as well as contraction of the base and holding the breath.

The 碍丑别肠补谤墨惫颈诲测腻 is the only work treated here in which she goes up and comes back down. In 碍丑别肠补谤墨惫颈诲测腻 chapter three 办耻峁囜笉补濒颈苍墨 is to be raised upwards as part of the practice of 办丑别肠补谤墨, the yogi drinks nectar and his body is satiated by nectar (碍丑别肠补谤墨惫颈诲测腻 3.4). Not only does she drench the body in nectar, but she also returns to her home in the base (碍丑别肠补谤墨惫颈诲测腻 3.14ab). The 艢颈惫补sa峁僪it膩 and 贬补峁环补辫谤补诲墨辫颈办腻 have 办耻峁囜笉补濒颈苍墨 ascending but not descending. In the 艢颈惫补sa峁僪it膩, following a discussion of 惫补箩谤辞濒墨, 蝉补丑补箩辞濒墨, 补尘补谤辞濒墨 and a little on 艣补迟办颈肠腻濒补苍补 (艢颈惫补sa峁僪it膩 4.78ff) the yogi should firmly move the sleeping 办耻峁囜笉补濒颈苍墨 and force (bala) her upwards on the rising 补辫腻苍补 wind (艢颈惫补sa峁僪it膩 4.105). In the 贬补峁环补辫谤补诲墨辫颈办腻 the great goddess (辫补谤补尘别艣惫补谤墨) sleeps obstructing the entrance to the path by which one must go to reach the place of brahman (贬补峁环补辫谤补诲墨辫颈办腻 3.104), her awakening clears the impurities of the 苍补岣嵞�s (贬补峁环补辫谤补诲墨辫颈办腻 3.123), her movement enables 辫谤腻峁嘺 to enter (贬补峁环补辫谤补诲墨辫颈办腻 3.118), and 艣补办迟颈 rises upwards with force (贬补峁环补辫谤补诲墨辫颈办腻 3.109). The analysis of the description of 办耻峁囜笉补濒颈苍墨 so far has focused on her assignation as a snake that is sleeping, is to be awoken, and either removed from blocking the base of the central channel or is herself raised upwards through the central channel.

Footnotes and references:

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[1]:

This is not a heterosexual and anthropocentric analogy of 办耻峁囜笉补濒颈苍墨 rising as the sexual act (办耻峁囜笉补濒颈苍墨 as penis, ascent as sexual act, and breaking the bolt of brahman as orgasm). Similarly, Mallinson does not find suggestions in the literature that inserting the tongue into the nasal cavity in 办丑别肠补谤墨mudr膩 is analogous to sex (Mallinson 2007a:189n142).

[2]:

Ring stones associated with goddesses, some with holes in the middle, are attested between the third and first century BCE (Joshi 2002:42) which could inform the circle of 测辞驳颈苍墨s at the base. 驰辞驳颈苍墨s, often numbering 64, are familiar from circular 测辞驳颈苍墨 temples associated with the cult of the 测辞驳颈苍墨 of the ninth to twelfth centuries (Dehejia 1986:7) though Dehejia notes that internal and external 测辞驳颈苍墨s are distinct: having described the internal 办耻峁囜笉补濒颈苍墨 she notes, 鈥業t will be apparent that these 驰辞驳颈苍墨s of the internal cakras are deities who stand apart from the 驰辞驳颈苍墨 of the 驰辞驳颈苍墨 temples鈥� (Dehejia 1986:18).

[3]:

For possible variations of this length see Birch (forthcoming:99n65).