예이츠는 힌두교과 불교적 종교와 철학의 양상의 맥락과 결부시켜서 아 잔타석굴을 연구했는데, 이것은 예이츠의 아잔타석굴의 명상적 미술의 상징에 대한 비 금욕적이고 비이원론적인 인식과 동양 무희의 상징성의 인식을 이해하는 데 필수적이 다. 이 연구는 새로운 방식으로 그 무희가 구체화하는 동양의 존재의 통일을 예이츠가 어떻게 이해하는가를 이해하는데 도움이 되며, 이 개념은 􋺷환상록 문서􋺸와 􋺷페르 아미 카 실렌시아 루네􋺸(1916년)과 보다 구체적으로 􋺷환상록􋺸(1937년)에서 깊이 탐구된다. 아잔타 석굴의 무희는 “포기의 문” 앞에 머물면서 찬양자들로 하여금 동양적이면서, 역시 보편적인, 존재의 통일을 명상하고 경험하게 유도하는데, 1920년대 중반까지 그 것은 예이츠에게 “명상”적 “선” 행위가 된다. 이때 모든 것은 리듬을 통해서 유일심이 되는데, 이 동양의 무희는 그것을 가장 잘 표현하고 있다.

Early Buddhist rock cave temples of India, in spite of being an origin of Buddhist temples, has little been studied in Korea. After field studies and an interpretation of their forms in conjunction with religious life, precedent theories are supplemented and refuted as follows. Starting from the 2nd century B,C., Buddhist ascetic disciples digged residential rock caves, called vihara, for protection from monsoon rain and hot weather, A typical arrangement was settled -a courtyard type, with 3 side rows of tiny one-person bedroom and a front veranda with columns. Also digged were Chaitya caves, in line with viharas, to worship, which is the tumulus of Buddha's relics. I suggest that the original type of chaitya a simple circle cave with a stupa, suitable for circumambulating ceremonies. I refute the existing theory presenting Barabar caves of Ajivika as a chaitya origin, featuring empty circular room without a stupa. I also interpret a typical apsidal plan as being a simple result of adding a place of worshipping rites in front of the stupa. Enclosing columns around a cylindrical stupa is a result of reinforcing both the divine space and circumambulating ceremonies, with elongation toward hall. Finally the chaitya came to have a grandeur apsidal plan with high vault ceiling nave and a side aisle as in Western cathedrals with large frontal horseshoe arch windows. The Buddha image, which had become a new worshipping object, was integrated into the stupa and interior surface. First the stupa and then the statue was introduced to residential Viharas. Therefore, I suggest that the vihara should be renamed as 'chaitya' as a worshipping place, by establishing statue rooms without bedrooms at all. The functionally changed vihara is similar in form to a 'rectangular type of chaitya', little known and developed in different routes. A columned inner courtyard gradually becama an offering place, like Hindu mandapa, Buddhist caves ware changed to a kind of Tantric and Hindu temple by means of statue worshipping offering rituals.