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  1. Tibetan Buddhist Embodiment: The Religious Bodies of a Deceased Lama.Tanya Maria Zivkovic - 2010 - Body and Society 16 (2):119-142.
    When bodies are conceived as permeable fields our physical forms become inseparable from each other and the world from which they manifest. The extension of one’s subjectivity to include cosmological divinities emphasizes the many other bodies which, in some cultural contexts, may overlap and unite with the world. In this article I explore how narratives of a Tibetan Buddhist high-lama’s death and trajectory of lives contain complex formulations of Tibetan theories of embodiment. An ethnographic attendance to biographical writings and teachings (...)
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  • Consuming the Lama: Transformations of Tibetan Buddhist Bodies.Tanya Maria Zivkovic - 2014 - Body and Society 20 (1):111-132.
    Tibetan understandings about the bodies of spiritual teachers or lamas challenge the idea of a singular and bounded form. Tibetan Buddhists believe that the presence of the lama does not depend on their skin-encapsulated temporal body, or a singular lifespan. After death, it is not uncommon for a lama to materialize in other appearances or to become incorporated into the bodies of others through devotees’ consumption of their bodily remains. In this article, I discuss how the European ingestion of the (...)
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  • Coming to Terms with a Monk’s Seduction: Speculations on the Conduct of Sgra tshad pa Rin chen rnam rgyal.Benjamin Wood - 2017 - Journal of Indian Philosophy 45 (2):207-234.
    This article compares two versions of a story about a Tibetan Buddhist monk, Sgra tshad pa Rin chen rnam rgyal, who engages in sexual intercourse with a laywoman. The authors of these two narratives, dating from the fifteenth and nineteenth centuries, each provide a different rationale for the monk’s behavior. In the earlier telling, Rin chen rnam rgyal is said to have “eased the suffering” of a “lust-crazed” woman, conducting himself virtuously, as a bodhisattva. In the later telling, the monk (...)
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