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We do not embrace the body of a beloved, but the 蝉耻峁�u尘峁嚹� channel, curved like a sprout. If there is sex it is spontaneous melting in a mind dissolved in emptiness, not a vagina.

骋辞谤补办峁�a艣补迟补办补 101

The last chapter explored the techniques and implications for 鈥榬aising rajas鈥� largely as gross physical actions or ritual sex. This chapter steps into inner experience though not without social sexual implications. The first of two chapters to examine 办耻峁囜笉补濒颈苍墨 this exegesis suggests 办耻峁囜笉补濒颈苍墨 can be understood as visceral sexual affect or material emotion. The next chapter shifts the perspective to a more material analysis and suggests 办耻峁囜笉补濒颈苍墨 functions to dissolve the body and cosmos, designating 办耻峁囜笉补濒颈苍墨 the 鈥�pralayatrix鈥�.

The coiled, snakelike 办耻峁囜笉补濒颈苍墨, who is aroused^[1] and rises upwards during yoga, is intrinsically connected with yoga in the modern and premodern periods. Serbaeva gives a tantric-inspired definition of 办耻峁囜笉补濒颈苍墨 as 鈥榯he cosmic energy sleeping as potential in the human body as well as the process of its awakening鈥� (Serbaeva 2020:113). Throughout the 丑补峁环补 corpus 鈥榮he鈥�^[2] often takes the form of a snake. A snake in the body presents hermeneutical challenges and possibilities. 碍耻峁囜笉补濒颈苍墨鈥檚 importance increases throughout the early 丑补峁环补 corpus. Absent in the 础尘峁泃补蝉颈诲诲丑颈 and entering the corpus through 艣补颈惫补 influence in 痴颈惫别办补尘腻谤迟补峁囜笉补 31-39 all the 尘耻诲谤腻s work on 办耻峁囜笉补濒颈苍墨 and by the locus classicus that is the fifteenth-century 贬补峁环补辫谤补诲墨辫颈办腻 she is the support of all practices. The 贬补峁环补辫谤补诲墨辫颈办腻鈥檚 chapter three opens with the micro-macrocosmically homologising statement that, just as the leader of the snakes is the support of the earth with her mountains and forests, so 办耻峁囜笉补濒墨 is the support of all yoga practices (贬补峁环补辫谤补诲墨辫颈办腻 3.1). The 贬补峁环补辫谤补诲墨辫颈办腻 gives the synonyms of 办耻峁囜笉补濒颈苍墨 as 办耻峁璱濒腻峁単墨, 产丑耻箩补峁単墨, 艣补办迟颈, 墨艣惫补谤墨, 办耻峁囜笉补濒墨 and 补谤耻苍诲丑补迟墨 (贬补峁环补辫谤补诲墨辫颈办腻 3.102). 艢补办迟颈 is a key and particularly recurrent term for 办耻峁囜笉补濒颈苍墨 but not always a synonym for 办耻峁囜笉补濒颈苍墨 as 艣补办迟颈鈥檚 radius of meaning is wider. In what follows I include the synonyms given for 办耻峁囜笉补濒颈苍墨 in Sanskrit to capture her multivalent divinity.

There is much literature on 办耻峁囜笉补濒颈苍墨 in the modern period particularly influenced by tantra^[3] but there are no sustained studies of 办耻峁囜笉补濒颈苍墨 in early 丑补峁环补 yoga. These two chapters therefore constitute a significant contribution on this lacuna. Scholars working recently on 办耻峁囜笉补濒颈苍墨 include Hatley (2022)^[4] and Serbaeva (2020) both of whom specialise more in tantra than 丑补峁环补. The work of scholars of tantra such as Silburn (1988), Padoux (1990) and before them the scholars around Woodroffe (1974) helped establish the field of tantra studies beyond India. Rather than comparing the 丑补峁环补 materials with such treatments in tantra or drawing on the reception or experiential history of 办耻峁囜笉补濒颈苍墨 in modernity, such as Jung (1932) and Krishna (1971), I focus on the premodern, Sanskrit textual sources on 丑补峁环补 yoga. Padoux notes the imbrication of 丑补峁环补 on tantra by asking in parenthesis, 鈥楳ais 丑补峁环补yoga et tantrisme sont-ils s茅parables?鈥� (Padoux in Brunner 2004:110). I am sympathetic to this line of reasoning but do not collapse the fields since the 丑补峁环补 sources are discrete. I attempt to treat the tantric sources in breadth and the 丑补峁环补 sources in detail.

Latter-day research and publications on 办耻峁囜笉补濒颈苍墨 such as by the Theosophical Society, new age movements and neo-tantra emphasise the erotic nature of 办耻峁囜笉补濒颈苍墨 and highlight sexual practices for pleasure in the frame of liberation. Mallinson opens his article on Yoga and Sex referencing a scholarly consensus that yoga owes its origins to sexual ritual, especially kaula 艣补颈惫补 tantric traditions, and states that vajrol墨尘耻诲谤腻 鈥榠s the only 丑补峁环补yogic practice that has any possible connection with sex鈥� (2018:184).^[5] Here I argue that 办耻峁囜笉补濒颈苍墨 is associated with sexuality. The focus of this chapter on the implications of 办耻峁囜笉补濒颈苍墨 for real-world sexual relations as well as sexual affect may appear to continue an erotic imaginary of neo-tantra but is intended to respond to the sources not their reception. I analyse the early 丑补峁环补 sources rather than the reception sources but acknowledge my framework may be influenced by later developments. Thus, we can see that there are no English language sustained studies on 办耻峁囜笉补濒颈苍墨 in the early 丑补峁环补 period and this and the next chapter are a step towards filling this gap.

Footnotes and references:

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[1]:

I translate the awakening of 办耻峁囜笉补濒颈苍墨 as 鈥榓rousal鈥� because this has the sense of awakening from sleep and sexual affect.^鈦� The Kaivalyadhama editors of the 贬补峁环补辫谤补诲墨辫颈办腻 translate 办耻峁囜笉补濒颈苍墨 as 鈥榓rousal鈥� (贬补峁环补辫谤补诲墨辫颈办腻 4.11, 4.19). 鈥�Pra-鈭�budh鈥�, the usual term for the awakening of 办耻峁囜笉补濒颈苍墨, is most often associated with waking up from sleep and awakened to gnosis. Of course, 办耻峁囜笉补濒颈苍墨 both herself wakes from sleep and awakens the practitioner in a soteriological sense. The Monier-Williams dictionary gives the definition of its causative as 鈥榯o stimulate (by gentle friction)鈥� and Apte as 鈥榯o stimulate, excite鈥�. I emphasise the less usual semantic range not to distort the material but to highlight aspects that may help analyse the research questions.

[2]:

I use the feminine pronoun for 办耻峁囜笉补濒颈苍墨 because she is grammatically feminine, internally to the corpus designated as a goddess and her function in the yogic body turns on a gendered polarity with 艣颈惫补. However, I do not intend the feminine pronoun to attribute to 办耻峁囜笉补濒颈苍墨 an essential feminine nature. The feminine designation has ramifications for this chapter鈥檚 discussion of sexual affect but should not be read only in anthropocentric and heterosexual terms as the other to the yogi.

[3]:

Cf. Atkinson (2022) for an analysis of the 鈥榝ather of modern yoga鈥� Krishnamacarya鈥檚 teachings on 办耻峁囜笉补濒颈苍墨 partially based on textual sources.

[4]:

This article was released as a preprint in 2015 (available at: https://www.academia.edu/5009633/Ku%E1%B9%87%E1%B8%8Dalin%C4%AB accessed: 12 November 2020). References are to the 2022 published edition.

[5]:

See Alter (2011), Lorenzen (2011), Mu帽oz (2011) and White (2003a).