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.The final myth we address, on how the Blue Goddess of Speech turns blue,brings to light the interconnections between violence and the loss of speech.Literally, the abduction of the Goddess of Speech takes away her power aswoman to speak.In this portrait we might read her as narratively enactingwoman as voiceless subaltern, and, yet, a further repercussion of her abductionemphasizes that the loss of her speech is not just her problem, but a problemthat affects the entire community.When she is abducted, the whole worldbecomes mute as well in the face of this violence.What we saw with this loss ofspeech especially is that this loss becomes indelibly imprinted upon her body,literally turning her permanently blue.With this we find again the link be-tween women s speech and their bodies.This fifth chapter focuses explicitly on the Blue Goddess s loss of speech,though this goddess appears throughout our exploration of speech aboutwomen and by women.The Blue Goddess of Speech both bodily literalizeswomen s relationship to speech and exemplifies these alternative and compleximages of women that we saw in these textual representations.This Blue God-dess, who is assimilated to the fierce and independent goddesses Tara and Kal%2ł,is also frail and unfortunate enough to be abducted and held captive in a de-monic underwater prison.This Blue Goddess is the source of human power torepresent; she is the goddess within whom all language resides, so that whenshe is kidnapped, the world becomes mute.She creates the world throughlanguage, and bodily so, she gives birth to female magical speech (vidya) out ofher own body.She is also the tutelary deity, along with Kal%2ł and Tara, of thespecial   Kal%2ł Practice  centered around women, which, as we saw, is a practicethat gives eloquence in speech.She is an independent goddess, and yet apartfrom her assimilation to Kal%2ł, she is not so fierce, even as one visualizes herwrapped with a variety of multicolored snakes.Who then is the Blue Goddessof Speech? She is, as the Great Blue Tantra (BT) frequently glosses her name,  Maha-Maya,  the Renowned Goddess of Desire, assimilated to Kamakhya, theGoddess on the Blue Hill, the   Goddess who is the Master of this Illusion wecall the world,  who, through her capacity to proliferate language, allows us torefashion our world.This page intentionally left blankAppendix 1Sources, Other Tantras, and Historical ContextWith this book, I have presented a case study of women and goddessesin Tantra.Throughout I have argued for a more nuanced assess-ment of the complexity of Tantric attitudes toward women.Withthis appendix I offer background information on a variety of Tantrictexts to help flesh out a more comprehensive picture of the textsused for this study as well as for other Tantric texts I did not use.With this I give detailed information on the sources used for thisstudy and I compare these sources with other Tantric texts.I dis-cuss some of the differences we find among particular Tantric texts,specifically as they pertain to representations of women.Also, looking at the history of Assam in particular and thewider cultural images of women for medieval Assam may help toexplain some of the particular attitudes toward women we find inthis group of texts.Thus, after addressing the sources, in the sec-ond part of this appendix I address the historical context, particu-larly with a view to women and attitudes toward women.As it may become apparent from the discussion below, my surveyof the literature guided me to an observation that helped to shapethe contours of the sources eventually used.That is, the group of textsused cohered in terms of regional affiliation and dating, and, im-portantly, in a particular message about women that they offer.Notall texts from this region and this period espoused the attitudes to-ward women found in this group.And while the group of textshere would all probably merit the designation   left-handed,  not all150 appendix 1  left-handed  texts from this region and period, nor   left-handed  texts fromother regions and periods, provided the attitudes toward women found in thegroup used here.Also, we tend to find the attitudes I discuss here in later texts,after the sixteenth century.And while it is not the case that all later texts re-flect the attitudes I have pointed out in this study, nevertheless, it is the case thatone does not find these attitudes in earlier texts.Moreover, my survey revealedthat texts that enjoined the use of women as a consort for the rite of sexual unionwere not uniform and that the presence of women as partners in the rite ofsexual union did not necessarily coincide with an attitude toward women thatoffered respect for women, nor preclude simply using women for male gains.The texts I did use offered evidence in this other direction.Especiallyimportant in my estimation was evidence of a shift to revering women as acategory, and separate from the rite of ritual union, along with a systemati-zation of this practice to the degree that it merits a special name.Consequently,this study is a case study; it does not make broad general claims about attitudestoward women in Tantra as a whole.It deals only with a group of texts, whichare valuable in the very striking images they offer of women and attitudestoward women.Since much of the detail here may be of interest to the specialist, butperhaps not to the general reader, I have included this as an appendix ratherthan as a chapter within the book.Dating and Placing the Sources and TheirRelation to Other Tantric TextsI am presenting here again the list of primary texts I draw from, which are alsolisted in the introduction.All these texts are published; none are manuscripts.The main source I draw from for this study is: (1) Brhann%2łla Tantra (BT)  Great Blue Tantra,  a 256-page text based in part on an earlier and shorterpublished version entitled the N%2łla Tantra (NT),   Blue Tantra.  1 I draw most ofthe myths I discuss from this text.The other texts I draw from are:2.C%2łnacara Tantra (CT)3.Gandharva Tantra (GT)4.Gupta Sadhana Tantra (GST)5.Maya Tantra (MT)6.N%2łlasarasvat%2ł Tantra (NST)7.Phetkarip%2ł Tantra (PhT)8.Yoni Tantra (YT)2appendix 1 151Sources for the BTThe primary text used for this study, the Brhann%2łla Tantra (BT) has not yet beenthe object of much scholarly attention.In appendix 2 I supply a synopsis of itscontents.The text I work with is an edition published by Butala and Co.in Delhiin 1984, which is a reprint of a 1941 edition, which, in turn, was published inSrinagar and edited in Kashmir by the Kashmiri scholar, Madhusudan Kaul.This published 1984 reprint of the 1941 edition, coming to 256 pages of San-skrit, is based on one manuscript and a Bengali-published edition of the Ka-makhya and Other Tantras in Bengali script published by Rasikmohan Chatto-padhyaya in 1877 84, which includes the N%2łla Tantra (NT) mentioned byGoudriaan.3 The text is titled the Brhannn%2łla Tantra,   Great Blue Tantra,  how-ever the text itself in the colophon refers to itself simply as the N%2łla Tantra,   BlueTantra [ Pobierz całość w formacie PDF ]