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294 REYIEWS

that philosophy and ceremoniał are not two separate compartments.... bot that, on the contrary, they should be applied in constant interaction so as to fecundale each olher." In this direction the twelve distinguished contribulors to the vo!ume have offered their papers from the viewpoints of different Tanlric schools.

Hćlźne Brunner examines the Saiv3gama tradition and fmds that ritual is generally oldcr lhan the transmitted philosophy, and also that⁴⁴ texts deprived of a doctrinal section are not on that account without any doctrinal teaching. Much such informalion is given in the course of ritual descriptions,^f#

Sanjukta Gupta scrutinizes the procedures as recorded in the Vaisnava Pfcflcaratra Saitihilfis on yoga and antary&ga. She shojvs that yoga sśdhanś is closely linked wilh the ideological background of the system. At each step conceptual malter is translated in some form of ritual or visual form.

Richard H. Davis, citing Śaiva Siddhanta texts, and Vrajavallabha Dviveda, mainly refcrring to the Yoginf-hrdaya, Trika and Krama sources, discuss the relation between the god (Siva) and the worshipper. As the worshipper

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transforms his body inlo a Siva by various riluals he aiso reenacts the pattemed cosmic activities of Siva. Davis significanlly poinls out that ⁴⁴ tempie space,

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like the worshipperis body is organized in Saiva ritual according to the cosmological principles of emission and reabsorplion."

Alexis Sanderson argues that to dctermine a Tantra’s metaphysical orientation it is not enough to consider the implications of the forms of the rituals and meditations it enjoins. He examines the doctrine of the M8linTvijayottara Tantra and suggcsts that the monism has been superimposed on the text by its inerpreters.

Navjivan Rastogi surveys the historical development of the yogic tradition in monistic Saiva school of Kashmir. He shows that the astańga yoga of Patafijali has substantially inllucnccd the evoIution of Trika yoga. But the Tantric currcnt has lent a new framework due to which ⁴⁴ Trika yoga respresents a mixed form' of PStafljala and Hatha yoga, acquiring along the way a transcendcntal disposition. ”

Paul Muller-Ortcga approaches Tantric meditalion in the context of continuous cosmogonic manifestalion as expressed by the sixteen vowels of the Sanskrit alphabct. He olTers an interesting interpretation by juxtaposing the terminology of ⁴⁴ holo-movementput forward by the ąuanlum physicist David Bohm in his Wholcncss and the Implicate Order, wilh the cosmogony

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of the non-dual Saivism of Abhinavagupta.

Teun Goudriaan concentrates on the doctrine of graded awakening in the Svacchanda Tantra, 11, 91-126, giving its translation, and comparing with its early occurrence in the Sintiparvan of the MahSbh&rata (Chapters