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Book details Author : Gregory P. Description this book After an overview of ideas connecting religion and medicine, Fields, offers a model of religious therapeutics and consideration of Western philosophies of healing. Fields pdf, Read Gregory P. Fields 4. If you want to download this book, click link in the last page 5. You just clipped your first slide! Clipping is a handy way to collect important slides you want to go back to later.

As a consequence, the meaning of "health" is usefully expanded—at least for those of us living in the holistic New Age—but also expanded to such an extent into the domain of religion and spirituality that one tends to lose sight of the profoundly materialist and empirically grounded structure of the body, as this structure is theorized in traditions—for lack of a better term—that stretch across space from Greece and North Africa Through to Japan, and through time from the sixth century B.

When health is expanded to encompass something as ephemeral as spirituality, it is much too easy to exoticize and mystify—in the mode of a latter-day Orientalist—the practical, pragmatic, and very down-to-earth features of Tantra, Ayurveda, and Yoga.

Most problematic, in this respect, is what Fields posits as a "model of religious therapeutics" de-rived from Ayurveda, Yoga, and Tantra. It is wrong to use religion as a frame of reference to understand the way in which Yoga defines the body and nature, particularly since so much that is important about Yoga is not only not religious, but dead set against many features of orthodox—and even unorthodox—religiosity. The same is true, for different but equally important reasons, with respect to Ayurveda and Tantra. Regardless, attention is drawn to Religious Therapeutics in order to make—by way of contrast—a clear and unambiguous point that is at the heart of this project.

The concept of culture is intimately linked to nationalism, and not just, or even primarily, the militant and fanatical kind.

Religious Therapeutics: Body and Health in Yoga, Ayurveda, and Tantra

To analyze modern cultural constructs by contextualizing them with reference to regional intellectual history, standardized canonical archives, and the bounded authenticity of tradition—even while acknowledging their mutability—is to reproduce and reinforce nationalism, and to impose the logic of nationalism on history in general and on intellectual and social history in particular.

This is all the more problematic when the scope of study is putatively global, cross-cultural, and comparative—as well as philosophically synthetic—since New Age export often adds the insult of modular packaging to the injury of reification. Nationalism and modernity art factually reflect and refract each other, just as history and tradition do. Analysis must reflect this, although it means seriously taking into consideration the extent to which Yoga is—with apologies to A.

Basham—not a unique product of Indian civilization or a New Age antidote to the evil that civilization as such has wrought. It is fundamentally a social product of the "wonder that is the world," as this is immortalized in a place called India, but also as it has developed in places within and between other places that have come to have different names: Afghanistan, Pakistan, Tibet, Nepal, and China, for example, to say nothing of England, Germany, and the United States.

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