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TANTRA
body (mudrā), and the meditative placing of the tips of the fingers and palm of the right hand on various parts of thc body, accompanied by mantra (nyāsa),so assist him in this process, as well as in that of welcoming the god into the image or yantra. The two processes are reciprocal, and constitute the whole mystery of ritualistic transubstantiation. Hence we read, in the Gandharva Tantra: “A man should worship a divinity (devatā) by becoming a divinity himself. One should not worship a divinity without oneself becoming a divinity. If a person worships a divinity without becoming himself a divinity, he will not reap the fruits of that worship.” 40 And again, in the Vāśiştha Rāmāyana: "If a man worships Vişnu without himself becoming Vişņu, he will not reap the fruits of that worship. If he wor
89 An example of nyåsa in Christian worship is the making of the sign of the cross, touching first the forehead ("in the name of the Father"), then the breast ("and of the Son"), the left shoulder ("and of the Holy-"), right shoulder ("Ghost"), and finally bringing the palms together in the position of salutation known to the Hindus as añjali, which is the classic Christian mudră of prayer ("Amen").
The authors of The Principles of Tantra (edited by Arthur Avalon, 2 vols., London, 1914-1916), have aptly cited (pp. lxxi-lxxii) the following statement from the Council of Trent: "The Catholic Church, rich with the experience of the ages and clothed with their splendor, has introduced mystic benediction (mantra), incense (dhupa), watcr (acamana padya, etc.), lights (dipa), bells (ghanta), flowers (puspa), vestments, and all the magnificence of its ceremonies in order to excite the spirit of religion to the contemplation of the profound mysteries which they reveal. As are its faithful, the Church is composed of both body (deha) and soul (atman). It therefore renders to the Lord (isvara) a double worship, exterior (vähya-pujā) and interior (manasa-puja), the latter being the prayer (vadana) of the faithful, the breviary of its priest, and the voice of Him ever interceding in our favor, and the former the outward motions of the liturgy." (Interpolations by authors of The Principles of Tantra.)
As to the historical relationship of the Christian to the Tântric service, that is a delicate matter yet to be investigated.
40 Cited by Arthur Avalon, The Great Liberation, Madras, 1927, p. 109, note.
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