There is much debate over Ded’s spiritual influences. Some argue she was a Sufi mystic, others say—a Yogini. What particularly interests me about Lalla, is her journey through ascension, upholding such a powerful energy and letting it move through her subtle energy body. Grounding herself in that wisdom, her inner world is masked with metaphors and emotive landscapes that take the reader on a journey to her own spiritual path and its intense temporalities. Hoskote talks about the “poetics of shock”, which wonderfully describes the abrupt clamour of spiritual awakening; how it sits in the body dormant, waiting to be turned on like a switch. And once activated, it erupts through different parts of the body. The surge of Kriyas and intense, energetic waves provide both Samadhi (liberation) and existential dread. Ded highlights this paradox as a continuous balancing act between death and rebirth. When everything you know is completely turned to dust. Just like your former self—and the one about to be rebuilt from the very soil you shed.
 Kapila Vatsayayan discusses the creative flow of ‘Rasa’ and Art in ‘Indian Aesthetics’, 1968.
 Dian Million discusses ‘Felt Scholarship’ and the ‘Felt Sense’ within the discourse of Indigenous knowledge-making. See essay: Felt Theory: An Indigenous Feminist Approach to Affect and History, 2009.
 Hoskote discusses the poetics of shock concerning the Zen, Satori. Page 192.