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Let us consider the techniques for awakening 办耻峁囜笉补濒颈苍墨. As affective experience 办耻峁囜笉补濒颈苍墨 cannot be directly manipulated: she cannot be 鈥榮eized鈥� as one might seize the tail of a snake. She cannot be hit as one might hit a snake. Rather she is as if hit. Her arousal effects the process of 丑补峁环补 yoga but she herself is not amenable to direct manipulation. It is through other practices that she is stimulated. In the earlier sources the technique used to awaken 办耻峁囜笉补濒颈苍墨 is to burn her with heat. The yogi is instructed to raise this heat by fanning it with breathing practices. In later sources all the techniques of 丑补峁环补 yoga are thought to work on 办耻峁囜笉补濒颈苍墨 and she is the support of all practices in the 贬补峁环补辫谤补诲墨辫颈办腻.

The techniques taught to arouse or awaken 办耻峁囜笉补濒颈苍墨 in the 丑补峁环补 corpus are physical and at times forceful as the following summary shows. 碍耻峁囜笉补濒颈苍墨 is framed as a goddess and in the 础尘峁泃补蝉颈诲诲丑颈 physical techniques are taught to work on the goddesses. As noted earlier of the three central techniques taught, 尘补丑腻产补苍诲丑补, 尘补丑腻尘耻诲谤腻 and 尘补丑腻惫别诲丑补, the first is divided into two types, the perineum lock (yonibandha) for the goddesses and the throat lock (办补峁囜弓丑补产补苍诲丑补) for the god (础尘峁泃补蝉颈诲诲丑颈 12.2). Thus, though 办耻峁囜笉补濒颈苍墨 is not named she may be encompassed by these goddesses.

An outlier technique recorded in the Amaraugha is one of killing (尘腻谤补峁嘺) 办耻峁囜笉补濒颈苍墨.^[1] In the Amaraugha, with the use of alchemical terminology, the body is a crucible and 办耻峁囜笉补濒颈苍墨 is killed within it. This is a very different paradigm from 办耻峁囜笉补濒颈苍墨 being united with 艣颈惫补 in the head. The death of 办耻峁囜笉补濒颈苍墨 implies violence just as does hitting her with a stick. The yogi is to lock the throat and hold the breath in the upper part so that just as a snake hit with a stick becomes like a stick, so the coiled 艣补办迟颈 suddenly becomes straight; then she is killed or stilled (尘补谤补峁嚹乿补蝉迟丑腻) and resides in a vessel with two halves (诲惫颈辫耻峁璦) (Amaraugha 20-21). However, the violence is less explicit when 鈥榢illing鈥� is understood as alchemical 鈥榮tilling鈥�.

In 痴补蝉颈峁ａ弓丑补蝉补峁僪颈迟腻 辫谤腻峁嘺, fire and heat awaken 办耻峁囜笉补濒颈苍墨 (痴补蝉颈峁ａ弓丑补蝉补峁僪颈迟腻 3.46-50). It is the breath, eased by the breath, that moves through 蝉耻峁�u尘峁嚹� (痴补蝉颈峁ａ弓丑补蝉补峁僪颈迟腻 2.17). Breath is to be raised while meditating on 辞峁� (痴补蝉颈峁ａ弓丑补蝉补峁僪颈迟腻 3.51). For the 痴颈惫别办补尘腻谤迟补峁囜笉补 尘耻诲谤腻s work on 办耻峁囜笉补濒颈苍墨 while in the 骋辞谤补办峁�a艣补迟补办补 it is 艣补办迟颈c膩lana and restraint of the breath. The teaching on awakening 办耻峁囜笉补濒颈苍墨 is repeated in the 骋辞谤补办峁�a艣补迟补办补 as part of the method for attaining 蝉补尘腻诲丑颈 when the yogi has stimulated 蝉补谤补蝉惫补迟墨 and controlled their breath (骋辞谤补办峁�a艣补迟补办补 74ff). Moving or stimulating 艣补办迟颈 (艣补办迟颈c膩lana) is a specific technique described in the sources to awaken her. As noted above, Mallinson translates 艣补办迟颈c膩lana as 鈥榯he stimulation of the goddess鈥� and argues that it involves tying a cloth around the tongue and moving it vigorously in 骋辞谤补办峁�a艣补迟补办补 20-26 (2012). In the 痴颈惫别办补尘腻谤迟补峁囜笉补 breath is to be 鈥榡erked鈥� upwards by means of the goddess, from which we can infer 办耻峁囜笉补濒颈苍墨 is intended (痴颈惫别办补尘腻谤迟补峁囜笉补 90ab).

According to the 驰辞驳补产墨箩腻 the practitioner must sit in 惫补箩谤腻蝉补苍补 and firmly and repeatedly hold the breath (驰辞驳补产墨箩补 86). The 碍丑别肠补谤墨惫颈诲测腻 instructs the yogi to contract the base and hold the breath (碍丑别肠补谤墨惫颈诲测腻 2.35), gives visualisations and recollections (碍丑别肠补谤墨惫颈诲测腻 2.38-39) and its signature practice of khecar墨尘耻诲谤腻 in chapters two (碍丑别肠补谤墨惫颈诲测腻 2.123-12) and three. The 艢颈惫补蝉补峁僪颈迟腻 describes elaborate visualisations and specifies the importance of the grace of the guru in teaching the 尘耻诲谤腻s that awaken 办耻峁囜笉补濒颈苍墨 (艢颈惫补蝉补峁僪颈迟腻 4.21). The yogi is to make every effort to practise 尘耻诲谤腻s to awaken the goddess (艢颈惫补蝉补峁僪颈迟腻 4.22).

In the 贬补峁环补辫谤补诲墨辫颈办腻 办耻峁囜笉补濒颈苍墨 is the support of all practices of yoga (贬补峁环补辫谤补诲墨辫颈办腻 3.1). The 尘耻诲谤腻s are intended to awaken 办耻峁囜笉补濒颈苍墨 which causes 谤腻箩补 yoga or the state of 蝉补尘腻诲丑颈. Prior to its description of 尘耻诲谤腻s the 贬补峁环补辫谤补诲墨辫颈办腻 insists that every effort should be made in the practice of 尘耻诲谤腻s to awaken the goddess (墨艣惫补谤墨) asleep at the door of brahman (贬补峁环补辫谤补诲墨辫颈办腻 3.5). These examples have demonstrated that 办耻峁囜笉补濒颈苍墨 herself is not a physical technique. She is not amenable to direct manipulation. It is through other practices that she is stimulated.

Though striking 办耻峁囜笉补濒颈苍墨 is clearly forceful many of the techniques for arousing 办耻峁囜笉补濒颈苍墨 are not violent. 贬补峁环补 is the Sanskrit term for force^[2] and the function of 办耻峁囜笉补濒颈苍墨 is definitional of 丑补峁环补 yoga. The function of 办耻峁囜笉补濒颈苍墨 once aroused is forceful: the piercing or forcing upwards through the locks (granthis) in the body to effect liberation. The process of 办耻峁囜笉补濒颈苍墨 rising is forceful and creates a forceful impact: the breaking through of the brahmarandhra or exit of the physical body at the crown of the head. This is the key explanation for the language of force. The impact of the arousal and rising upwards of 办耻峁囜笉补濒颈苍墨 is forceful and the techniques deployed to awaken 办耻峁囜笉补濒颈苍墨 and her powerful rising are intimately associated with the definition of 丑补峁环补 yoga.

Footnotes and references:

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[1]:

This may have precedents in the Hevajra mantra portion discussed below.

[2]:

贬补峁环补 as 鈥榝orce鈥� is historically and philologically unpacked by Birch (2011) and Mallinson (2020a).