]

[Footnote 713: Avalon, Mahan. Tan. pp. lxxix, lxxx.]

[Footnote 714: "The eternal rhythm of Divine Breath is outwards from
spirit to matter and inwards from matter to spirit. Devi as Maya
evolves the world. As Mahamaya she recalls it to herself.... Each of
these movements is divine. Enjoyment and liberation are each her
gifts." Avalon, Mahan. Tan. p. cxl.]

[Footnote 715: Yair eva patanam dravyaih siddhis tair eva
codita--Kularnava Tantra, V. 48. There is probably something similar
in Taoism. See Wieger, _Histoire des Croyances religieuses en Chine_,
p. 409. The Indian Tantrists were aware of the dangers of their system
and said it was as difficult as walking on the edge of a sword or
holding a tiger.]

[Footnote 716: Vamacara is said not to mean left-hand worship but
woman (vama) worship. This interpretation of Dakshina and Vamacara is
probably fanciful.]

[Footnote 717: Sometimes two extra stages Aghora and Yogacara are
inserted here.]

[Footnote 718: Mahan. Tan. X. 108. A Kaula may pretend to be a
Vaishnava or a Saiva.]

[Footnote 719: Although the Tantras occasionally say that mere ritual
is not sufficient for the highest religions, yet _indispensable
preliminary_ is often understood as meaning _sure means_. Thus the
Mahanirvana Tantra (X. 202, Avalon's transl.) says "Those who worship
the Kaulas with _panca tattva_ and with heart uplifted, cause the
salvation of their ancestors and themselves attain the highest end."]

[Footnote 720: But on the other hand some Tantras or tantric treatises
recommend crazy abominations.]

[Footnote 721: Mahanir. Tant. X. 79. Bhartra saha kulesani na dahet
kulakaminim.]

[Footnote 722: _Ib._ XI. 67.]

[Footnote 723: _E.g._ It does not prescribe human sacrifices and
counsels moderation in the use of wine and _maithuna._]

[Footnote 724: See Frazer's _Adonis, Attis and Osiris_, pp. 269-273
for these and other stories of dismemberment.]

[Footnote 725: See Frazer, _Golden Bough: Spirits of the Corn_, vol.
I. 245 and authorities quoted.]

[Footnote 726: Images representing this are common in Assam.]

[Footnote 727: Hsuean Chuang (Walters, vol. I. chap. VII) mentions
several sacred places in N.W. India where the Buddha in a previous
birth was dismembered or gave his flesh to feed mankind. Can these
places have been similar to the piths of Assam and were the original
heroes of the legend deities who were dismembered like Sati and
subsequently accommodated to Buddhist