This meadow in my view represents the yoga discourse field. The word tradition’ does not fit here. Words like patterns, habits, evolution and trends’ fit better. However the word tradition’ does fit better to a neighbouring piece of agricultural land. In my metaphor we here find the Buddhist and Jain farmers. But we need here to talk about many small traditions. Here many varieties of seeds are cared for, stored and planted by the region’s farmers. There is in other words an institutional setting for handling the cultural memory – the farm has its tradition. However, as we have seen, the crops of the farmland are not much more stable than the plants of the meadow. As we for instance have seen from Chan and Zen history, the cultural DNA is here also exposed to mutations and re-developments. Chronically – due to for instance geographical isolation, status competition between the interactors or changes in the policies of the state – the Buddhist and Jain farmers made changes and introduced new variants of staple crops. The result: a continual fragmentation of the cultural memories and the flaring up of relatively short-lived traditions.
Many of the seeds and crops we find on the yoga meadow we also find on the various Buddhist and Jain farms. We have seen in this book how the two tumultuous habitats – the meadow and the institutionalised farm land – have exchanged seeds within the overall cultural field of liberation. Often it is impossible to tell where change and innovation came from. Did it come from the random and chaotic evolution within the yoga meadow or from the status competition between farmers? Or did the meadow only survive because it was constantly pollinated with seeds from the farmers’ land?
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