Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net

213), idem, Tribes and Castes of the N. W. Provinces (1896), vol. I, p. 26; H. Balfour,
Life of an Aghori Fakir (Journal of Anthropological Institute, 26, 1897, p. 340-357), H.
W. Barrow, On Aghoris and AghorapanthU
(Journal Anthropological Society of Bombay, vol. Ill, 1893, p. 197-251). The Barrowstudies,
based on documents collected by Leith, is the most subs-tancioso safest and few
have been written at the time has *. Found in a comprehensive bibliography and a rich
oral information. See also Buchanan, Montgomery, The History, Antiquities, Topography
and Statistics of Eastern India, vol. II (London, 1836), p. 492. About Aghori late
nineteenth century, see Oman, The Mystics, Ascetics and Saints of India (London, 1903),
p. 164-167. Some excerpts from two comments were unpublished publicadcs by Tucci.
Animadversiones indicae, P. 131. The author himself plays a list of 24 Kapalika
according to the Sabara-Tantra, an identical list, included in Goraksasiddhantasamgraha
He also specified that these 24 Kapalika were created by Natha (Siva) to fight with the 24
avatars of Vishnu (Animadversiones indicae, p. 129). On the coalescence of the Loka-
Kapalika Vatikan, see Dakshina Ranj an Shastri, The Lokayatikas and the Kapalika (Ind.
Hist. Quarterly, VII, 1931, p. 125-137).
Concerning the role of the skulls desempeiiado Lamaism, consult W. W. Rockhill, On the
use of skulls in Lamaist ceremonies (prdceedings of the American Oriental Society, 1888,
p. XXIV-XXXI); B. Laufer, Use of human skulls and bones in Tibet (Field Museum of
Natural History, Department of An-tropology, Leaflet, No. 10, Chicago, 1923), who
thinks sivalta influence of Tantrism (p. 5). But Indian influences overlapped probably an
ancient local beliefs fund, as the skulls desempefian religious and divinatory role in
Siberian shamanism: Eliade, Le Chamanisme, P. 223, 383, etc. Protohist6ricas on
relations between the cult of the skulls and the idea of renovation of cosmic life in China
and Indonesia, Karl Hentze Zur Bedeutung des chinesischen Zeichens ursprüngliche t'ou
= Kopf (Anthropos, vol. 45, 1950, p . 801-820).
With regard to the worship of the skulls in western India and regions lirni-trophoblast,
see R. Heine-Geldern, Kopfjagd Assam und Birma und Menschenopferin (Gesellschaftin
Anthropologischen Mittedungender Wien, vol. 47, 1917, p. 165), idem, Mutterrecht
Kopfjagd und im westlinchen Hinterindien (idem, vol. 51, 1921, p. 106-140) , W.
Schmidt und Kopfjadgim Westlinchen Mutterrecht Hinterindien (Anthropos, vol. 14-15,
1919-1920, p. 1138-1146).
About human sacrifice offered to Siva and Kali, in the Kamarupa (Assam), tantric region
par excellence, see E. A. Gait, Human Sacrifice in Ancient Assam (Journal of Asiatic
Society of Bengal, vol. 67, 1898, p. 56-65); W. Koppers, Probleme der indischen
Religiongeschichte (Anthropos, 1940-1941, p. 761-814), p. 775 ff.
VUI Note 2: On the "orgy" of VaUabhacarya
About rasamandali (lit. "Circles of the game"), which often degenerate into orgies, see
Wilson, Sketch of the Religious Sects of the Hindus, 2nd ed., P. 119, Grows, Mathura, 3d
ed., Allahabad, 1883), p. 283, 295, etc., Carpenter, Theism in Mediaeval India, p. 434;
Bhandarkar, Vaisnavism, P. 76; Faquhar, Outline, D. 312; H. von Glasenapp, Die Lehre
Vallabhacaryas (Zeit. f. u. Iranistik India-nistik, Bd 9, 1934, p. 268-330).
Erotic excesses of the "Maharajah" who practiced rasmandali until the end of the turpitud
patologica were reported in a violent panfieto, History of the Sect of Maharajas, in
Vallahhacaryas in Western India 'London, 1865), and from there drew their reports all