(I’m big & beautiful & cost a fortune: tradition resisting impermanence)
This coming week’s collection of posts continues to explore a post-traditional approach to Buddhism, and possibly life in general. There is experimentation and speculation and both are work in progress. I start out by looking at tradition, and then articulate further some of the characteristics of a post-traditional approach, before looking at identity formation and the ubiquity of stories.
Fingers crossed, Stuart and I will find time this week to get cracking with the next episode of the Imperfect Buddha podcast. For now, here’s the first of the posts that will complete the first cycle of this primer. The second cycle will be much more concerned with practices and methods but will not be available until the new year.
Exploring Tradition and its unavoidable baggage
Tradition is complex and features a number of characteristics in whatever form it takes. Tradition emerges as a response to human needs in a specific time and place and is only kept alive by the repetitive actions of its adherents and their sufficient dedication to its ecology. Traditions typically hold to fixed formulations of truth and ritualised practices for understanding and relating to that truth. Its forms are by their very nature formulaic invoking emotions, instigating reliable lines of thought, and providing a moral direction or code. At their most consistent, they provide models of selfhood that can be deeply attractive. Traditions provide answers and they pose problems too. Examining a number of them would be useful at this point. In the spirit of generosity, it is worth considering what need the tradition is trying to meet as it creates ideological forms; because traditions are an example of both the solidification and calcification of human ideals and endeavours. One of the great features of modernity is that it has helped us to understand how the structures and forms of tradition are historically formed and manmade. This leads to awareness of their fallibility. Good ideological subjects resist this awareness and must, in a sense, believe the narratives that prop up their specific tradition, its legitimacy, and origins. Although much criticism of religion has been deconstructive, and rightly so, it has often led to an impoverished view of religion without appreciating why such cultural forms emerge, or providing answers to how to build and present alternatives. This is a common complaint from those who are wed to some form of traditional Buddhism. Deconstruction has very specific aims of course and its job is not to fix problems or provide alternatives: that is for other exercises in thought and practice. It can lead to intelligent folks being overtly dismissive of traditions, however, and a refusal to appreciate how flawed we all are, and how traditions are often a decent attempt to respond to very real human needs. There are real reasons why Evangelical Christians are so numerous in the States, for example, and they are only partially explained by politics, economy and race. The transparency of the absurdity of their fundamentalist beliefs seems to have very little effect on their religious commitments and this illustrates how powerful needs are being met and solid identities are being formed. Buddhism, of course, can find itself performing the exact same service.