Spiritual Traditions — and Liberation From Same

11450442_sI had a bit of a debate recently with a very pleasant and erudite Druid named John Beckett over on Patheos. The debate concerned his article on difficulties finding the “right tradition for you,” and I chimed in with comments observing that maybe the problem is in the premise that any one existing tradition is “right” for you. Apparently this and the ensuing discussion provoked the good Druid enough that he followed up with another post explaining why, in his view, sticking with an established tradition is the only healthy way to pursue a spiritual path, and raising alarms about the dangers of choosing methods and ideas “at random.” (As an ironic side-note, Mr. Beckett mentioned the late Isaac Bonwitz as one of his mentors. It’s ironic because, although Bonewitz was indeed one of the founders and framers of modern Druidism, he was also one of the most eclectic, creative mages around, and one of those most inclined to thumb his nose at pretensions of orthodoxy.)

Rather than tiresomely pursing the matter in further comments and making a nag of myself, I decided to write a post of my own on the subject.

What is a Spiritual “Tradition”?

In essence, a spiritual tradition is a religion. Its focus is on the spiritual quest more than on the exoteric concerns of religion such as public morality, but otherwise it differs from other traditions in the same way as one religion differs from another. This encompasses three things: philosophical concepts, mythology, and spiritual practices.

Philosophical concepts include theology, but go beyond that to also include metaphysics and epistemology and ethics. Mythology encompasses the deities, imagery, poetry, and symbolism of the tradition. Spiritual practices include meditations, religious and magical ritual, physical exercises, lifestyle disciplines, and learning, all oriented towards achieving enlightenment, as the tradition views that concept.

There’s a certain congruence or commonality about spiritual practices that arises from their pragmatic nature. Either something works or it doesn’t, and few traditions will continue for long using a practice that doesn’t work. Thus one finds, for example, mantra and mandala meditation among Yogis, and Catholics who pray the Rosary, an exercise that’s functionally identical. All spiritual practices work an effect on the mind and the mind-set, blurring the artificial boundaries of selfhood and awakening the practitioner (potentially, anyway) to the larger Identity that hides behind the normal waking concept of I. The range is wide but not unlimited.

Mythology varies more widely. All deities and other mythic images are metaphors for the indescribable, and while not every metaphor is apt or meaningful, the array of possibilities is huge. Some mythologies, such as that of Hinduism, are highly visual and colorful. Others, like that of Islam, avoid any concrete images of the holy and emphasize the ineffable nature of God. Christian mythology resides somewhere between that of Hinduism and Islam on this scale, while most Neopagan mythology leans more towards the Hindu end of rich, poetic and artistic imagining. Anyone who has walked a spiritual path for long and achieved any significant degree of awakening understands that all of these are valid approaches.

Philosophy brings us to areas of genuine disagreement, but even here the disputes lose their significance in the face of the fact that coherent knowledge that can be expressed in words is hard to come by when dealing with the cosmos in its entirety, or the mysteries of consciousness. Those are the subject matter of the spiritual. While we cannot approach these subjects directly and straightforwardly, we can do so sideways, as it were. The discussion and the debate help move that process. The richer the discussion, the better.

A tradition, like an exoteric religion, adheres to a single set of philosophical ideas, a single body of mythology, and an authorized set of spiritual practices, rejecting all ideas, myths, and practices which lie outside this compass.

Strong and Weak Traditional Exclusivity

The idea of traditional exclusivity — that only one tradition holds truth and all others are wrong — can take what might be called a strong form and a weak form.

Strong exclusivity is the idea that only one tradition is right for everyone. One finds this idea expressed by fundamentalist Christians and, in pure form, by no one else, although Muslims come fairly close to it, acknowledging some measure of validity to Christianity and Judaism but claiming that Islam holds a more complete truth and rejecting all religious ideas outside the Abrahamic lineage.

Spiritual traditionalists who have any awareness and have made any progress seldom express strong exclusivity. More common is weak exclusivity: the assertion that following one tradition or another exclusively is the right approach for everyone. Some tradition is right for you, even if it’s not our tradition. It’s as if they’re claiming that everyone should be a fundamentalist, while declining to specify what sort of fundamentalist one should be.

Is there any basis for this claim?

What a Tradition Offers Versus What it Costs

What a tradition offers — or claims to offer — is structure, reassurance, guidance, and externally-imposed discipline. (That’s if we dismiss any claims to exclusive possession of the Truth.) All of this contrasts with the non-aligned, who must build their own structures, learn by exploration and choose which guides to follow (if any) and when not to follow them, dive boldly into the spiritual waters seeking reassurance only from success, and create discipline from within.

Following a tradition is easier. It requires more in the way of obedience, and less in the way of courage. It provides a comforting voice when the doubts inevitably arise (there are always guardians at every gate). It sits best with those who are most comfortable accepting the authority of others. Those who find staying within the limits imposed by a tradition hardest are the wildly creative, the strong of will, the highly self-assured, and the boldly self-assertive.

The problem here is that those are also the very people who are most likely to achieve the most success on the spiritual paths. Take a look at the history of any great prophet or spiritual leader, including the founders of traditions or powerful voices within traditions. Without exception, these are people who had problems with religious authorities on the way. They ran away from home in youth, like the Buddha. They were crucified like Jesus, or had to flee for their lives like Muhammad.

There’s a reason for this. The cosmos is not tame. It is wild. And its voice is seldom heard in safe, secure settings.

Is there danger in striking out on one’s own, in refusing to be contained within the limits of a tradition? Of course there is, but not nearly as much danger as some would have us believe. Magic is powerful and potentially self-destructive stuff, but beginners in the art are seldom able to raise enough power to be truly self-destructive.

Beginners make mistakes, it’s true. Does that mean they need to be carefully guided away from error, and kept on the safe path? No, because making mistakes is the only way a person learns. The journey is the destination and the question is the answer, and no one grows without making that journey and asking the questions, seeking answers rather than being spoon-fed them.

So long as people tamely follow a tradition, spirituality will remain a safely compartmentalized part of their lives, never endangering their world-views — or expanding them beyond the comfort zone. Safe spirituality is impotent spirituality.

There’s nothing wrong, of course, with learning from a spiritual tradition, and knowledge is always good. And for a time, it’s perfectly understandable that a person might need the structure and comfort that comes from belonging. But unless you feel that need (something I never have, but can vaguely comprehend), there’s nothing to be gained by defining oneself — which is to say, limiting oneself, as that is what “definition” means. Sooner or later, the child must leave the home.

Or else remain forever a child.

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2 Comments

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2 responses to “Spiritual Traditions — and Liberation From Same

  1. Reblogged this on bay witch musings and commented:
    Awesome post!

  2. I just found this essay on my telephone, of all places. I did not get this until September 15th and I am late for work because I have to tell you I cannot believe in coincidence. It was in July that I discovered a couple of people with whom I have been in correspondence for more than three years consider themselves to be White Witches. I never took such an idea seriously until I read your author’s profile and discovered some good thinkers actually entertain the possibility of Magick.
    So in the middle of July I decided to do my own research. I have read Buckland’s book (The Complete…) as well as Doreen Valiente’s (The Rebirth…) and am nearly finished with Margot Adler’s “Drawing Down the Moon” which the Theosophical Society specifically “warned” about in some of Puruker’s writing. As you know, I owe a lot of loyalty to my pals at the Theosophical Society because they taught me a whole bunch and opened my mind in the ten years my husband and I studied with them. Because of this loyalty I do not want to criticize them publicly but there is a certain amount of dogma creeping into the core of insiders who insulate the leader (who is a great guy; you just can’t get close to him) and jealously guard their perceived territory.
    Anyhow, I found this essay just as I was getting ready to leave for an appointment and have had to telephone that I”ll be late. This cannot wait.
    At the very same time I began my research, you seem to have written this article. Doreen Valiente and Margot Adler demonstrated that in spiritual movements it happens often that a leader gets too much adulation and starts acting squirrely and then goes fucking nuts. It seems to have happened over and over again in the history of all movements but particularly when “covens” are involved. By trying to read the Farrar’s book, I was pretty grossed out by the traipsing around nekkid and decided a coven wasn’t for me but Gardner says you can be a solitary practitioner and wear jeans if you want and that looks like my style.
    So I bought a bunch of the paraphernalia and keep the candles, the cool knife I found with a jewelled handle (no, I did not make my own) and a pentagram disc which would chill the heart of any of my neighbors who wants to use her key (I can’t remember how many keys I gave out when Jan Hendrik was dying so the neighbors could get in to bring soup and throw in a load of wash so I wouldn’t have to leave his side).
    But the first “chance” I thought I saw to try a little “ceremony” happend to be on Lugnasadh, which is Jan Hendrik’s birthday and also our wedding day (47 years later than his birthday). Well I got to thinking about what Blavatsky said in her Voice of the Silence about not entertaining “elementals” when you meditate. Now, as you know, I NEVER discuss my meditation habits with anyone because I think it is in just as poor taste to discuss sexual positions with a total stranger. Too f*cking personal.
    So to make a long story short: coupled with the warnings of madame Blavatsky and the idea I got into my head about insanity happening to people who get themselves too deep into conjuring “sperrits” and such, I didn’t even dare to go through with it. Plus my dinky little apartment isn’t even big enough to cast a circle and I have no idea how I would scrub the living room floor with salt when there is a carpet one of the neighbors loaned to me and she would be pretty mad if I scrubbed it with salt.
    So thanks for every thing you said about being independent and stuff. I spent a LOT of years getting free from the idea of a personal god and I don’t want to get into this goddess worship if it’s leading down the wrong path. I do still attend a small Catholic church but Father is 83 years old and he doesn’t much care what the bishop thinks and he knows I am there just for the hugs and to get to meet Black people.By living a life of service I have managed to build enough trust to be included in family events and even have little children calling me Auntie (OK “tantie” in Dutch). I have not looked through all of your blog posts so do not know if you have addressed the dangers of insanity among leaders of covens. I was able to keep from going insane when Jan Hendrik died through the “working hypothesis” of reincarnation and I continue to cling to that hypothesis for comfort while knowing that dogma is death.
    So I’m just asking you to direct me to any other articles you may have written about this particular type of meditation. I will continue to study books about it and have already acquired quite a stack of books to read after I am finished with Margot Adler’s book.
    Yo if this is too much information for a comment on your blog, do what you can to make it a private post. I don’t know enough about how this works and I don’t have time to copy this over into a private e-mail.
    b

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