Matangi

Matangi is the ninth of the ten great vidyas. She is similar to Tara. In Tara, the concentration is on unmanifest sound. Here it is on intelligible, manifest sound.

The primordial throb (Adya spanda) which originates by the self-volition of the Supreme, starts a series of vibrations that take the form of nâda. This is the Eternal Word, the creatrix of manifestation. The manifestation takes place in four steps: sthula (gross, matter principle), sukshma (subtle, life principle), Kârana (causal, mind principle), and mahâ kârana (great causal, original rythm). These steps correspond to the four steps of jâgrat (waking state), swapna (dream state), sushupti (deep sleep state), and turiya (transcendental state).

Tântrics locate the four steps of sound in the nervous system: parâ, pashyanti, madhyama, and vaikhari.
•    Parâ: the first and supreme source, it is unmanifest, but turned towards manifestation (Târa).
It is the mahâ kârana seated at the mulâdhâra.
•    Pashyanti: the word that percieves. This is the kârana, located at the manipura chakra.
•    Madhyama: the word in the middle subtle region between the navel and the throat (anâhata chakra).
•    Vaikhari: the expression of speech, Goddess Matangi.

Mâtangi is greenish dark in complexion (Syâmala). Her tender limbs have the glow of sapphire. She is known as Ucchista Chândâli.  Mati is the thinking mind and mata is thought. The unmanifest Word percieves itself for manifestation and then reaches the thinking mind for expression (MAtanga). When the word fashioned by the heart and formulated by the mind is expresed it is Mâtangi. The Word of pristine purity becomes colored during expression (varana). The speech descends from the Supreme Source, bringing into expression only part of its Glory, hence the name Uchhista¹ Chândâli.

She is the mantrini of Lalita. She represents the power of attraction of Lalita. Her main purpose is to bring people to Lalita-upasana. She is akarshana and vashya pradhana devata. Lalita uses this mantra to attract devotees to her, while the devotee thinks he ia attracting Lalita to him. This is the secret of Matangi. Her mantra has a gap in it in which is to be filled the name of the person, siddha or God whom one wishes to attract. Without filling this gap, the mantra is not complete, it is no mantra at all.

She is pleased by mutual attractions. As in Tripura-bhairavi, the only way to please Matangi and get her blessings is by attracting people, and enjoyments. Caste, creed and colour are no bar - She is a candala kanya. Dark in colour, luscious shape, She is candali. The word candala is also a symbol for Sushumna in the Sandhya bhasha of Tantras. So, by candala kanya is meant the kundalini, besides what the name implies. Upasana of Matangi leads one to cut through class and caste and colour barriers. Her mantra is generally given only by a Deeksha Guru, because, although attraction is generally a desirable thing, indiscriminate use can create complications. So it will not be revealed here.

Matangi is Sarasvati. Her upasana gives kama, the desires, as well as their fulfilment. Even though one is involved in sensory games, one knows these are games, and one is not bound by it. She leads one naturally to mandala of Sricakra. For a woman, Matangi demands union with a minimum of eight Bhairavas. For a man, She demands a union with 108, the number of names
in Khadgamala. 108 is a good number; it is (1^1) x (2^2) x (3^3). Only then She allows one to sayujya with Lalita as herself. When one has systematically eliminated all notions of multiplicity, then duality alone remains; this also She demolishes in the end. One learns that in identity, all relations coexist. So God is your father, mother, brother, sister, wife, husband, lover, friend, enemy, son, daughter, grandsons: all in one, one in all. You can use any relationship that is convenient to you, that you are comfortable with. Two of the best relationships are those of identity and as lover, reflecting the Jnana and bhakti yoga.