It's called rṣayadi nyāsa, also known as viniyogaḥ.
The points on the body are universal, but the gestures may vary depending on the teacher.

In Japa Kramaḥ, there are three different nyāsas.
1. rṣayadi nyasa
2. karanyāsa
3. ṣaḍaṅganyāsa

Guruji did not teach Japa Kramaḥ during the years I studied with him.
I learned this method from another teacher.
It's powerful, and there is a beautiful science behind it.
If it was not transmitted to you that way, it is not necessary.
It is my understanding that japa kramaḥ is samayachara.

You will also see the viniyogaḥ at the beginning of a stotram or kavacam.

For example, Durgā Saptaśhlokī

oṁ asya śrī-durgā-sapta-śhlokī-stotra-māha-mantrasya | nārāyaṇa ṛṣiḥ |
anuṣṭpādāni chandāsṁi | śrī-mahā-kali-mahā-lakṣmi-mahā-sarasvatyo-devatāḥ |
śrī jagadambā-prīyarthe pāṭhe viniyogaḥ ||

In this example, the bīja and kiīakam are not included, but you will see them in others like kaḍgamālā stotram.

The traditional approach certainly makes this nyāsa, along with aṅga and kara nyāsas a necessary part of the mantra japa. However, as we all know, Guruji’s approach tends to be less traditional and less restrictive.

Below is Guruji's mantra japa advice recorded back in 1985. Based on this excerpt we can say - the more internal the practice, the fewer restrictions, and vice versa (i.e. rṣayadi nyāsa might not be required if japa is performed internally).

…This way of reciting the mantra japa with the location of the bījākṣaras in the proper places in the body is called nyāsa vidhi. Nyāsa means the placement. Placement of the bījākṣaras in their proper places. This method gives you quick results and therefore this method is recommended.

In case you are not able to recite it this way, with the nyāsa, you may recite it simply. The recitation must be purely mental. There must be no sound coming out of the lips. The must be no movement of the lips. There must be no movement of the tongue. The japam should be done internally and the japam should be heard internally. The mantra should be recited internally in the mind and the mind's ear, not the external ear but the mind's ear, listens to that mantra. So this is the procedure for the mantra japa. Of course, in order to get to know the rhythm of the bījākṣaras and the way they are to be pronounced, you may in the beginning recite the mantra outside, but then you must as quickly as possible, once you got them by heart, you must internalize them. And you must learn to sing these mantras, which are the names of the gods, inside your mind and you must be able to listen to them mentally.

When you are able to do that, you can do the mantra japam at any place at any time without any consideration whatsoever for your state of purity. I'm saying this because in some cases, one may have the menstrual periods; during this time also they can go ahead with the internal mantra japam. Or if some people may have the doubts - that you may be going out, you may be talking to people or you are mixing with people in various ways. Other times also the mantra japam can always be done internally. If you are reciting the mantra externally, then of course there are certain demands on the state of purity of the individual, but for internal japam there are no restrictions whatsoever.