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Published online by Cambridge University Press: 24 October 2008
Sometimes the scholar can safely take hints for the direction of his scholarship from popular concerns. They may be deeper than they appear. As Erik H. Erikson has remarked in reference to the yearnings of young Americans for the teaching of the Eastern mystics: ‘The need to search for total and final values can often be met only under the condition that these values be foreign to everything one has been taught’.
page 345 note 1 Erikson, Erik H., Young Man Luther (New York: Norton, 1962), p. 102.Google Scholar
page 345 note 2 Eliade, Mircea, Yoga: Immortality and Freedom (New York: Pantheon Books, 1958), p. 3.Google Scholar In the future this book will simply be referred to as Yoga.
page 346 note 1 Eliade, Mircea, Yoga: Immortality and Freedom, p. 3.Google Scholar
page 346 note 2 Bharati, Agehananda, The Tantric Tradition (London: Rider and Co., 1965), p. 219.Google Scholar Hereafter referred to as Bharati.
page 346 note 3 Basham, A. L., The Wonder that was India (New York: Grove Press, Inc., 1959), p. 308.Google Scholar
page 346 note 4 Yoga, p. 202.
page 346 note 5 Bharati, p. 152.
page 347 note 1 Bhagavadgita, 18.
page 347 note 2 ibid., 2.
page 347 note 3 ibid., 2.
page 347 note 4 ibid., 5.
page 347 note 5 ibid., 18.
page 348 note 1 Bharati, p. 285.
page 348 note 2 Cf., for example, Bose, D. N., Tantras and their Philosophy (Calcutta: Oriental Publishing Co., n.d.).Google Scholar
page 348 note 3 Bharati, p. 261.
page 348 note 4 Yoga, p. 204. Cf. also pp. 10 and 203.
page 348 note 5 Bharati, p. 97.
page 349 note 1 Bharati, p. 204.
page 349 note 2 ibid., p. 201. It is interesting that in Tibetan Buddhistic tantrism the roles of male Shiva and female Shakti are reversed, so that the male Shiva becomes the active principle. Cf. Bharati, p. 19.
page 349 note 3 ibid., p. 211.
page 349 note 4 Basham, , op. cit., p. 311.Google Scholar
page 349 note 5 Bharati, p. 201.
page 350 note 1 Yoga, pp. 202–3.
page 350 note 2 Pandit, M.P., Studies in the Tantras and the Veda (Madras: Ganesh and Co., 1964), pp. 74–5.Google Scholar
page 350 note 3 Yoga, p. 269.
page 351 note 1 Eliade, Mircea, Patterns in Comparative Religion (Meridian Book; New York: The World Publishing Co., 1963), p. 421.Google Scholar
page 351 note 2 For illustrations of both, see plates XLVI and LV in Basham, op. cit.
page 351 note 3 Chicago Art Institute, 80.65.
page 351 note 4 Pandit, , op. cit., p. 11.Google Scholar
page 351 note 5 yoga, p. 265.
page 351 note 6 ibid., pp. 264–5.
page 352 note 1 Bharati, p. 180.
page 352 note 2 Yoga, p.249.
page 352 note 3 Cf. Bharati, pp. 177–8.
page 352 note 4 Yoga, p. 266.
page 353 note 1 Pandit, , op. cit., pp. 44–5.Google Scholar
page 353 note 2 ibid., p. 5.
page 353 note 3 Yoga, p. 207.
page 353 note 4 ibid., p. 219.
page 353 note 5 Bharati, pp. 101 and 151.
page 354 note 1 Yoga, pp. 215–16.
page 354 note 2 Bharati, pp. 250–1.
page 354 note 3 ibid., p. 261.
page 355 note 1 Basham, , op. cit., pp.326–7.Google Scholar
page 355 note 2 Yoga, p. 259.
page 355 note 3 ibid., p. 267.
page 356 note 1 Yoga, p. 259.
page 356 note 2 Bharati, pp. 296–7.
page 356 note 3 Yoga, p. 266.
page 356 note 4 ibid., p. 270.
page 356 note 5 ibid., pp. 248–9. This is interesting for it might provide the physiological basis for the woman's mutual purusa in relation to the man, since tantrism seems dominantly concerned with man's salvation.
page 357 note 1 Yoga, pp. 253–4.
page 357 note 2 Quoted in Yoga, p. 262.
page 357 note 3 ibid., pp. 270–1.