Such an assumed fluctuating oral and practical milieu did not directly produce written yoga discourse. Perhaps – or probably – it was much feebler and much more urbanised than we today imagine the so-called yoga tradition. But it stimulated intellectuals and theologians to write. Their interest in yoga was mainly the symbolic-value. Yoga was a totem associated with high status, metaphysical signs and supernatural powers and for those reasons these groups predominantly wrote about yoga.
I find it justifiable to conclude that there was never a persistent and general oral transmission line replicating a systematic doctrine of practical yoga DNA, but I do not deny the possibility of a frail jungle-like practical sub-culture. The practical and oral discourse would constantly have been forced to return to the startâ as it had no institutional and social framework enabling storage and refinement. It would not find much support in the written discourse, as this was not occupied by the technicalities of yoga but by theological and political manoeuvring. I will return to this discussion in the chapter on Tantra.
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