On Tradition

Almost every spiritual tradition begins with the existence of a being who embodies the Divine.  An enlightened being does not need to follow doctrine; they themselves are the living Word. The further we are removed from that, the less relevant are the words, descriptions of miracles, and endless arguments over interpretation of scripture. These are things that belong to the world of the ego, of right and wrong. And yet, it is important to follow traditional teachings even while knowing that they are not 'the thing' itself.

Spiritual tradition is a result of the struggle of an illumined one to explain to us 'that which cannot be explained'. To help us, these beings use many examples, as we would when showing a child how to read. Once the child can read, it is useless for him or her to continue to recite the alphabet, yet eliminating the study of one letter during the learning process will make reading quite difficult!

 In Yogic texts, we are not initially asked to have faith that the outlined practices will lead to enlightenment. Instead, we are encouraged to perform the practices ourselves and make our own determination about their efficacy. For any tradition to be viable, it must be imbued with meaning by living practice, following the natural cycle of life, death (of the ego) and rebirth (to the ineffable).

In the last hundred years, a sector of Western culture has turned towards the philosophies and religions of the East to fulfill a longing for a living Way. As the practice of Yoga expands to the West, Yoga itself, perhaps inevitably, has been adapted to our culture and understanding. We see that this type of synthesis has occurred throughout the known history of Yoga. Patanjali himself was a compiler of "...a practical manual of very ancient techniques." (Eliade, p. 9)

Patanjali effectively created a Yogic doctrine through selection and editing. While he honored the techniques and traditions of his teachers, this very act of selection changed how Yoga was passed on to future generations. We could argue that this same process is happening as Western culture adopts and adapts Yoga to its own needs, and we would be right - in part.  

In the West, we often see derivative schools ignoring large portions of Yogic discipline in order to effectively market to a wider audience. While every step of the eight-fold path has value in and of itself, Yoga is a complete system of subtle physical, psychological and spiritual disciplines all aimed at achieving liberation. Emphasizing only one portion can be limiting to the students. It can also be quite dangerous, as some of the more advanced physical practices require the purity of the body and mind that only comes with embracing the Yamas, Niyamas and other cleansing physical and mental practices. Full understanding of why certain practices have been followed in precise ways for over 4000 years, is a precursor to any supposed advancement to that technology. 

While following the classic eight-fold path, there seems to be a symbiotic relationship between effort and achievement. In Yoga, one must "obtain concentration of the spirit even before asking...for the aid of the divinity." (Eliade, p. 5) We make an effort to practice non-violence and are rewarded with a glimpse of inner peace. Finding this pleasing, we make further effort, and so on. As we reach each plateau, new challenges and fresh perspectives are set before us. "The way will be opened to you step by step, and as each new spiritual need comes into existence, the means to satisfy it will be on the way." (Yogi Ramacharaka, p. 256)

At some point, guided by the evidence of our small successes, we begin our work toward the highest culmination of Yoga, having faith that those who have gone before us have written and spoken wisely; that the maps they have left us are true. As with any other discipline, the advice and guidance of one who has trodden this road can help us to avoid common pitfalls.  Finding such a guide may be the work of a lifetime.

A true teacher will honor the lineage and disciplines of his or her tradition, while encouraging the student to listen to the wisdom of their own heart and mind. In the Adbyatma Upanishads there is a simile that compares doctrine, that conveyance of tradition, to a finger pointing at the moon. One must take care not to mistake the finger for the moon; the tradition for enlightenment itself.

--------References/Book Reviews---------------------------------------------------------------------------

Yoga, Immortality and Freedom, Mircea Eliade, (Princeton University Press, 1973).  Originally published in 1954, Eliade provides an in-depth survey of the history and doctrine of Yoga and its relation to other ascetic movements in India.  Modern yogic scholars such as George Feuerstein owe much to Eliade's writings. 

Fourteen Lessons in Yogi Philosophy and Oriental Occultism, Yogi Ramacharaka, (The Camelot Press, Ltd., 1978 edition).  Originally published in 1904 as a correspondence class, this book is a hard to find little gem, written in the language of the early last century.  Intriguing subjects such as Human Magnetism and Occult Therapeutics are covered.