ࡱ> MOL} bjbj55 0__C+++++???8w  ?)++++++$0~O+O++4dj++))2?-pz0PXPP+ OOP :  Rethinking the Religious Body: Tantric Models of Embodied Divinity When theorizing historical understandings of the body in religious contexts, we see familiar and related images of the body: the religious body as martyred body, the religious body as submissive body, the religious body as that which must be veiled. Much of this imagery of the religious body is founded on an axiomatic dualism separating spirit and body as two poles of an antithesis that favors spirit. Indeed representation of the body in a religious context especially seeks to negate, hide or erase the body in an otherworldly attempt towards transcendence of the body. Neither did the turn away from religion heralded by the humanism of the "Enlightenment" and modernity undo this antithesis of body and spirit, with its denigration of body. Rather the Cartesian split between mind and body embedded this antithesis into the very heart of our modern understanding of rationality. Rethinking the religious body, then, requires a shift of this central metaphor in the mapping of the body's place in relation to spirit. This paper proposes that a shift in our metaphors of the body may benefit from models of religious transgression encoded in examples of medieval Hindu Tantra. These models provide a revalorization of the body as inseparable from spirit, as divinity instantiated through a transgression of transcendent models of spirit and a corporatizing of spirit through magical language.     Loriliai Biernacki University of Colorado at Boulder DE hMjhMUh\BhMOJQJh\BOJQJh\BhM5OJQJh3m hMOJQJDE $a$gdMdgdM $da$gd\B $da$gd\B $da$gdM.:pM/ =!"#$% ^ 666666666vvvvvvvvv666666>6666666666666666666666666666666666666666666666666hH6666666666666666666666666666666666666666666666666666666666666666662 0@P`p2( 0@P`p 0@P`p 0@P`p 0@P`p 0@P`p 0@P`p8XV~_HmH nHsH tH@`@ NormalCJ_HaJmH sH tH DA D Default Paragraph FontRiR  Table Normal4 l4a (k (No List 4@4 lUHeader  !4 4 lUFooter  !PK![Content_Types].xmlj0Eжr(΢Iw},-j4 wP-t#bΙ{UTU^hd}㨫)*1P' ^W0)T9<l#$yi};~@(Hu* Dנz/0ǰ $ X3aZ,D0j~3߶b~i>3\`?/[G\!-Rk.sԻ..a濭?PK!֧6 _rels/.relsj0 }Q%v/C/}(h"O = C?hv=Ʌ%[xp{۵_Pѣ<1H0ORBdJE4b$q_6LR7`0̞O,En7Lib/SeеPK!kytheme/theme/themeManager.xml M @}w7c(EbˮCAǠҟ7՛K Y, e.|,H,lxɴIsQ}#Ր ֵ+!,^$j=GW)E+& 8PK!Ptheme/theme/theme1.xmlYOo6w toc'vuر-MniP@I}úama[إ4:lЯGRX^6؊>$ !)O^rC$y@/yH*񄴽)޵߻UDb`}"qۋJחX^)I`nEp)liV[]1M<OP6r=zgbIguSebORD۫qu gZo~ٺlAplxpT0+[}`jzAV2Fi@qv֬5\|ʜ̭NleXdsjcs7f W+Ն7`g ȘJj|h(KD- dXiJ؇(x$( :;˹! I_TS 1?E??ZBΪmU/?~xY'y5g&΋/ɋ>GMGeD3Vq%'#q$8K)fw9:ĵ x}rxwr:\TZaG*y8IjbRc|XŻǿI u3KGnD1NIBs RuK>V.EL+M2#'fi ~V vl{u8zH *:(W☕ ~JTe\O*tHGHY}KNP*ݾ˦TѼ9/#A7qZ$*c?qUnwN%Oi4 =3ڗP 1Pm \\9Mؓ2aD];Yt\[x]}Wr|]g- eW )6-rCSj id DЇAΜIqbJ#x꺃 6k#ASh&ʌt(Q%p%m&]caSl=X\P1Mh9MVdDAaVB[݈fJíP|8 քAV^f Hn- "d>znNJ ة>b&2vKyϼD:,AGm\nziÙ.uχYC6OMf3or$5NHT[XF64T,ќM0E)`#5XY`פ;%1U٥m;R>QD DcpU'&LE/pm%]8firS4d 7y\`JnίI R3U~7+׸#m qBiDi*L69mY&iHE=(K&N!V.KeLDĕ{D vEꦚdeNƟe(MN9ߜR6&3(a/DUz<{ˊYȳV)9Z[4^n5!J?Q3eBoCM m<.vpIYfZY_p[=al-Y}Nc͙ŋ4vfavl'SA8|*u{-ߟ0%M07%<ҍPK! ѐ'theme/theme/_rels/themeManager.xml.relsM 0wooӺ&݈Э5 6?$Q ,.aic21h:qm@RN;d`o7gK(M&$R(.1r'JЊT8V"AȻHu}|$b{P8g/]QAsم(#L[PK-![Content_Types].xmlPK-!֧6 +_rels/.relsPK-!kytheme/theme/themeManager.xmlPK-!Ptheme/theme/theme1.xmlPK-! ѐ' theme/theme/_rels/themeManager.xml.relsPK]  BBBBBE @  @ 0(  B S  ?H0(  wy33M\B@DD8DD@UnknownG* Times New Roman5Symbol3. * ArialU GentiumAltCourier New7.{ @CalibriA BCambria Math 1h ^&  4d_2qPd2!xxRethinking the religious bodyD B lbanholzerOh+'0U   , 8DLT\d Rethinking the religious bodyD BNormal lbanholzer3Microsoft Office Word@C@O2GSVT$m  )&" WMFC 9l VT$m EMF9 )543    % %  Rp@Times New Roman t W`2tl XU`2tl 01lt /01,G* Times ew Romanl:'18y%1dv% % %  T~{A9vAL pLoriliai Biernacki   " TT{A9vAL P ! "  T~{A9vA!L University of Colorado at Boulder$    !    TT{A9vAL P ! "  Rp@1Courier Newt W`2tlXU`2tl 01lt /01,?= * Courie New,l:'18y%1dv% % % TT/c{A9vAVL P  Rp@"Calibrit W`2tlXU`2tl 01lt \/01,%7.{ @Calibrl/1,l:'18y%1\dv% % % T>{A9vA>L Rethinking the Religious Body:         T {A9vA#L Tantric Models of Embodied Divinity  ,   )    TT{A9vAL P  Rp@"Calibrit W`2tlXU`2tl 01lt l/01,%7.{ @Calibrl/1,l:'18y%1ldv% % % TTwS{A9vAwGL P  TDw{A9vAwTL When theorizing historical understandings of the body in religious contexts, we see ,          $  T8w G{A9vAw;RL familiar and related images of the body: the religious body as martyred body, the (   (   (   Tw:{A9vAwL xreligious body as sub  T;{A9vA;?L missive body, the religious body as that which must be veiled. (     $ (   T w<{A9vAw0NL Much of this imagery of the religious body is founded on an axiomatic dualism +  (    (  )  TDwz{A9vAwTL separating spirit and body as two poles of an antithesis that favors spirit. Indeed    $         Tw0{A9vAw$L representation of the body in a  TT-0{A9vA$L P T.0{A9vA.$6L religious context especially seeks to negate, hide or         TLwn{A9vAwUL erase the body in an otherworldly attempt towards transcendence of the body. Neither      %   ( $      TDw${A9vAwTL did the turn away from religion heralded by the humanism of the "Enlightenment" and  $(    &WMFC9( ( (  T wb{A9vAw L modernity undo this antithesis o(    Tb{A9vA9L f body and spirit, with its denigration of body. Rather    $       TXw{A9vAw WL the Cartesian split between mind and body embedded this antithesis into the very heart      $ (    (           T4wV{A9vAwQL of our modern understanding of rationality. Rethinking the religious body, then, (           Tw {A9vAwL requires a shift of this centra        T {A9vA=L l metaphor in the mapping of the body's place in relation to (   (              TXwJ{A9vAwzWL spirit. This paper proposes that a shift in our metaphors of the body may benefit from       (( *  TPw {A9vAwVL models of religious transgression encoded in examples of medieval Hindu Tantra. These (         (   (       Tw> kz {A9vAwn L xmodels provide a reval(   Tl> z {A9vAln >L orization of the body as inseparable from spirit, as divinity     (        Tw  {A9vAw LL instantiated through a transgression of transcendent models of spirit and a  ''' '''( ''  ''  Tw3 eo {A9vAwc 3L corporatizing of spirit through magical language.         (   TTf3 o {A9vAfc L P  TTw  {A9vAw L P  TTw' c {A9vAwW L P % % 6 6 6 66 6 6 66 6 6 66 6 6 66 6 6 66 6 6 66 6 6 66 6 6 66 6 6 6  ."System--@Times New Roman--- &2 8 Loriliai Biernacki   2 8u ?,'=2 I!University of Colorado at Bouldert    2 Iu ?,'@1Courier New--- 2 cq ?@"Calibri---:2 Rethinking the Religious Body: @2 `#Tantric Models of Embodied Divinity/    2 ; ? @"Calibri--- 2 l ? 2 lTWhen theorizing historical understandings of the body in religious contexts, we see  2 lRfamiliar and related images of the body: the religious body as martyred body, the    +2 lreligious body as sublj2 ?missive body, the religious body as that which must be veiled.   2 6lNMuch of this imagery of the religious body is founded on an axiomatic dualism    2 YlTseparating spirit and body as two poles of an antithesis that favors spirit. Indeed  :2 |lrepresentation of the body in a 2 |/ ?\2 |56religious context especially seeks to negate, hide or 2 lUerase the body in an otherworldly attempt towards transcendence of the body. Neither     2 lTdid the turn away from religion heralded by the humanism of the "Enlightenment" and      ;2 l modernity undo this antithesis o a2 /9f body and spirit, with its denigration of body. Rather i 2 lWthe Cartesian split between mind and body embedded this antithesis into the very heart    2 -lQof our modern understanding of rationality. Rethinking the religious body, then, h      :2 Plrequires a shift of this centraog2 P=l metaphor in the mapping of the body's place in relation to .  2 slWspirit. This paper proposes that a shift in our metaphors of the body may benefit from    2 lVmodels of religious transgression encoded in examples of medieval Hindu Tantra. These    ,2 lmodels provide a reval h2 >orization of the body as inseparable from spirit, as divinity  }2 lLinstantiated through a transgression of transcendent models of spirit and a           X2 l3corporatizing of spirit through magical language. o  2  ?  2 $l ?  2 Gl ? --՜.+,08 hp  8Cluster of Excellence / Centre of East Asian Studies  Rethinking the religious body Title  !"#$%&'()*+,-./0123456789:;<=>?@ABCEFGHIJKNRoot Entry F`L2P1Table PWordDocument0SummaryInformation(HUDocumentSummaryInformation8DCompObjy  F'Microsoft Office Word 97-2003 Document MSWordDocWord.Document.89q