^{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.