20 June 2014

Spiritual III: Demesnes of Power

Caged or Fleeced?
from right-wing journal The Spectator
arguing for more individualism. 
So far we've looked only at what the word spiritual means and what frames it is associated with. In other words we've been focussed on the conceptual space delimited by attaching the adjective spiritual to various nouns and verbs. Now we need to think about who is using the adjective to make their nouns and verbs special. And how those people operate within the conceptual space. In other words we need to look at the politics of spiritual. As a first step this essay will outline a view of contemporary Western politics in which modern ideas of identity play an active role in shaping individuals into subjects. This leads into a consideration of the impact of Romanticism on the political landscape and Foucault's view of the subject as a construct whose purpose is subjugation.

Politically spiritual is tied up with notions of authority, and authority is an expression of power. The essay will argue that spirituality is concerned with channelling power in religious communities. In the Buddhist context we take on to surveil and police our own inner life as a service to the community, and as long as we are seen to be doing so, the community repays us in belonging.

Apologies, but this essay is long. I hope not too long that people won't read it, but I can't see how to split my treatment of spritual into any more parts. And in any case I want to move on to other subjects. So to begin with we need to look at the modern idea of selfhood and identity and to see how it is shaped by the discourses of power which have dominated the Western World for some centuries now.

The Modern Self.

"... history is read narcissistically to reconfirm one's present sense of identity and any potentially disruptive awareness of alterity is suppressed." - Lois McNay. Foucault: A Critical Introduction. (p89)﻿

Individualism is one of the guiding lights of modern Western Society. Philosophically it seems to stem from 18th century Utilitarianism and the associated attitudes of Mercantilism. It is epitomised in the trade-fuelled Libertarian governments of the 18th and 19th centuries and more recently in the Neolibertarian governments (conservative and progressive) that have dominated the Western world since at least the 1970s. It's the mentality that, for example, enslaved Indian peasants to grow opium and then went to war with China to make certain of continued profits by ensuring that Chinese peasants consumed the dangerous drug. These days the East India Company has been replaced by the IMF and World Bank, but the bottom line is still profit.

Present-day individualism benefits the rich and powerful in two main ways. Firstly by telling everyone to pursue their own good (their own desires) it divides the population and prevents effective opposition to Neolibertarian aims of creating the perfect conditions for businessmen to become rich and powerful. Secondly it justifies the means used by businessmen to become more rich and more powerful (e.g. political economies based on mythological "market forces"; use of ultra-cheap labour abroad; evasion of taxes; etc.). Individualism gives the illusion of freedom. We are more free to choose our religion in the West than at perhaps any time in history. We have greater choice of breakfast cereals or TV channels too. But we are enslaved to an economic system that regards us as units of production, that characterises every human being as perfectly self-centred, manipulative and ruthless in pursuit of their own best interests. From the point of view of those in power, the religion of the masses and their breakfast cereal have the same value, or at least the same kind of value.

The more we exercise our individual choice, the more society fragments. And the more society fragments the less effective we are as a collective. We out-number the rich and powerful by at least 100 to 1. So we could stop them if we wanted to, just by acting in concert. We've seen a number of successful revolutions in the last few decades where the people simply gathered and demanded change in sufficient numbers that they could not be ignored. Former Soviet Eastern Europe went this way. But because we feel free we don't resist our slavery. "Spiritual but not religious" is one of the most exquisite examples of this pseudo-freedom. We have complete freedom of religious belief because it has no longer has any economic implications. We are encouraged to have our own individualised religion, partly because organised religion is what bound communities together for centuries (perhaps forever). If being spiritual was a real threat to profits, it would be illegal. Where collective action is perceived as a threat, as ironically it is in communist China, then religion is tightly controlled and rouge groups persecuted.

© Tom Toles
Meanwhile we work hard for minimum wage and 2 or 3 weeks of holiday a year, in a world of absolutely astounding productivity and unimaginable wealth. And yet we never have enough. This is a deeply rooted feature of Merchantilism: the poor only work hard enough to meet their needs, so the rich make it almost impossible for them to meet their needs, despite vast surpluses and enormous waste. Think, for example, of all the food going to waste! Estimates in the UK are that 30% of food produced is wasted. All that wasted food helps to keep food prices high, while those who grow it over-supply and cannot earn a living on the prices they get. House prices (in the UK at least) are kept artificially high to hoover up any extra wealth we might accrue. The point at which we might feel we have enough, and might thus stop working so hard, is kept out of our reach.

Merchantilism is predicated on everyone working as hard as they can all the time in the knowledge that worn out workers can easily be replaced. When you accept payment for work, you are expected to give everything you have in return, however low the wage. Of course the system is imperfect, but measurement techniques have become ever more intrusive in recent decades. In addition one of the main messages of the school system is conformity: "do as authority tells you". Schools are able to enact and enforce arbitrary rules such as dress codes and to exclude pupils from eduction is they refuse to conform. In Britain school children routinely wear ties (I still find this shocking). University education is gradually changing for the worst as well, becoming more and more oriented to the demands of Merchantilism.

In addition, government policy consistently encourages high unemployment levels (unemployment is an invention of the Merchantilist system) in order to keep wages down. And while real wages continue to fall, executive salaries rise exponentially. An executive may earn more in a single year than the average employee earns in a lifetime. Of course governments regularly promise full-employment, but they simply cannot afford anything like it. Without high unemployment wages would sky-rocket and severely impact profit. In addition we are constantly encouraged to want more, to buy more by the representatives of companies than make things we don't even need. Thus the goal is always moving, and the game is rigged so that we could never reach it if it was. And yet few of us consider quitting the game. Most of us are not equipped to function outside of society, even the outcasts depend on society.

Many of the gains won by a century of concerted action by labour unions have been eroded or completely lost. The adversarial relationship between labour and capital led to excesses where labour was able to seize power. The UK seems to be firmly on the road back to Dickensian relationship between capital and labour in which all power in the relationship is held by capitalists. Only this time the capitalists are vastly more wealthy than they were in Dickens's time. Wealth has certainly been destroyed by the repeated economic crises since 1973, but the 1% are wealthier than ever.

Most Western states have implemented some kind of "safety net" that were initially conceived of as offsetting the damaging social effects of Merchantilism. The impulse behind the welfare state grew out of humanitarian urges of the late Victorian period and a recognition of the hardship caused by industrialisation and the unemployment that was built into the economy to keep wages low. But in the UK it has grown into a vast control mechanism. The economy is structured so that whole sections of society must rely on welfare payments - which are called benefits. The benefit being the up side of an economy which can simply shut down the industries that provided employment for whole towns and industries, creating long-term, generational unemployment for which the poor are blamed. To take the state pound nowadays is to invite the state to surveil and scrutinise one's life to a degree that would make Catholic priests envious. The state can for example, examine one's bank accounts and engages in regular interrogation of recipients and draconian examinations of "fitness". Despite endemic unemployment the unemployed are seen as morally reprehensible. Taking money from the state is seen in moral terms as incurring a debt, especially by conservatives (the reasoning behind the "moral accounting" metaphor is explored by George Lakoff in Metaphor, Morality, and Politics).

For an alternate view on the modern self see Adam Curtis's documentary The Century of the Self. Curtis explores Freudianism in relation to the rise of democracy. Democracy is seen as releasing the primitive Id of the masses producing the horrors of WWI. The irrational masses required control via the manipulation of their unconscious via propaganda (rebranded as "public relations").
But it's not only the unemployed who are tempted with "benefits". Housing is now so expensive in the UK that a clear majority of new claimants of Housing Benefit (a welfare payment provided specifically for housing costs) are in work. Housing Benefit is a £17 billion annual subsidy to landlords to allow them continue to gouge unreasonable profits from the market and to restrict the supply of housing to keep prices high. At the same time British society promotes the ideal of home-ownership as the acme of individual identity. The agony the average British wage earner is going through is exquisite, and many of them are convinced it is because of bogus reasons such as immigration.

Meanwhile the media don't just sell us things we don't need. Apart tax payer funded broadcasting, all media is paid for by advertising, including most internet content. The media has a vested interest in shaping our behaviour towards consumerism, towards views which promote the goals of Merchantilism. The media began employing psychologists to make their presentations more effective back in the 1920s. (See the Adam Curtis documentary for an account of this). They use subtle techniques to "nudge" our behaviour in a direction that is good for business. For them it was a problem that social conventions were against women smoking for example. So Edward Bernays cooked up a publicity stunt which linked smoking to the suffragette movement and painted cigarettes as "torches of freedom". Great result. Women felt more free by becoming addicted to a harmful poison, and began to die in their millions from tobacco related illnesses. Again the illusion of freedom disguises the reality of bondage.

This is not a conspiracy theory. I don't think that dark cabals are meeting behind closed doors to arrange it. I think its a dynamic of civilisation, an emergent property of the kind of social system we have based on a huge number of factors. And for the most part it's happening in the open. Governments are open about their beliefs and about their methods. The media are less open, but investigations like Noam Chomsky's Manufacturing Consent (a book and a film) have left us in no doubt about how they operate.

So individual identity in modern times is shaped to fit into this worldview, not simply Vitalist and Dualist, but Utilitarian, Merchantilist and (pseudo) Libertarian. Spirituality is no threat to this because it is focussed on the spirit and the immaterial  and leaves the body emeshed in the world and subject to market forces.

The Curse of Romanticism

If we look more closely at the referrants of "spiritual" we see a considerable overlap with the concerns of Romanticism. A concern with the immaterial over the material; with the unseen over the seen; with nature over culture; with experience over reason; with eternal life, even eternal childhood conceived of terms of in spontaneity and innocence, over death and the loss of naivete. The material world is less interesting than the afterlife; human beings less interesting than spirits (the higher and less material the better). According to French mystic, Pierre Teilhard de Chardin:
The goal of the spiritual is escape from the material world where we inevitably die and, in the Indian worldview, die repeatedly. We escape (even if only in imagination) the material, relative, contingent world—i.e. saṃsāra—for an immaterial (outside space and time), absolute, eternal world—i.e. nirvāṇa. And when someone like Nāgārjuna tries to point out that the dichotomy is meaningless, we simply invent some new transcendental escape route: e.g. the dharmakāya.

By the beginning of the 20th century most Westerners were politically aware enough to have good reason to distrust authority figures, both spiritual and secular. The wealthy and powerful collude against the poor and oppressed to keep them divided, poor and oppressed. This was made easier by the rise of the middle-class, the administrators and facilitators of the rich and powerful, aspirational with respect to security and comfort and instilled with aristocratic contempt for working people. The popularity of Romanticism also worked to the advantage of business people. A few drug-addled, spoiled brats from the upper-classes who wrote sentimental poetry that made individualism seem desirable for the masses. The kind of freedom from responsibility or the need to work for a living, the kind of freedom that only comes with inherited wealth and privilege, became a thing for everyone to aspire to. Partly as a result of this, people have drowned their awareness in intoxicants and particularly the middle-classes have Romanticised this as a kind of freedom, though as before it leaves their bodies in bondage to profit. After a weekend "on the lash" as the Brits so eloquently call it, Monday morning means a return to bondage. Or after a lifetime of bondage we retire to freedom in old age. Except old age has been consistently redefined to make it less accessible.

At it's worst the hippy movement encouraged everyone, though in effect mainly the newly wealthy middle-class progeny of the post-war baby-boom, to disengage from politics and society. Like their Romantic heroes, the baby-boomers were sexually promiscuous, leading to a huge upsurge in sexually transmitted diseases. They were intoxicated, leading to drug and alcohol addiction with massive impact on families and society, and many new cases of psychosis and early death. And they were free of social conventions which boiled down to political disengagement, allowing conservatives to set the social and political agenda by exploiting the subsequent breakdown in the value of collectivity. Conservatives simply acted in concert and over-whelmed the divided progressives.

After decades of letting conservative business interests set the public agenda, we've got to the point where even the Left implement Neolibertarian economic policies. Sometimes the Left are even more assiduous in pursuing these policies, because they are trying to prove themselves on terms set by conservatives.

Romanticism might have started off as a necessary correction to the mechanistic views of scientists flushed with success as the beginning of the Victorian Era. But it has simply become another way in which we play into the hands of those who would economically enslave us. SBNR is the perfect religious view for a Neoliberal ideology. The political disengagement that typically goes along with individualistic spirituality is perfect for the powerful. Escapism relieves the frustration and tedium of modern work, leaving us resigned to wasting our best years for men who earn more in a year than we will in a lifetime. Contemporary spirituality is escapism. By focussing on the immaterial it denies the value of the material, and this plays into the hands of those who control the material world. We end up fighting Māra's battle for him.


Michel Foucault argued that to be a subject is to be subjected - thus providing an important counter-weight to Romanticism. The self we identify with is, in fact, mostly shaped by external forces. Reflecting on my own life I see that my self-view has been shaped by many institutions: schools, church, medical clinics, hospitals, government departments, workplaces, unions, clubs, secret societies, professional associations, the news/entertainment media; by people playing their own social roles: family, in-laws, friends, peers, colleagues, romantic and sexual partners; by people playing various official roles such as doctor, psychiatrist, teacher, priest, politician, police, lawyer, accountant, psychologist, guru; by abstract institutions such as time, wealth, money, wages, taxes, property; by abstract issues such as gender politics, sexual politics, national and international politics, national identity, post-colonialism, multiculturalism; by the fact that I emigrated twelve years ago and had to retrain in many of these areas and add class awareness. The list goes on and on. My personal input into who I am is rather minimal. Virtually every I feel myself to be is inherited or imposed on me rather than emerging out of my being. Sure, my basic psychology is broadly speaking nature; but my identity is almost pure nurture.

Almost all of these institutions aim to subject, to subjugate, me through shaping my subjectivity so that I subjugate myself. That is, for me to see myself as naturally subject to the limits, controls and definitions of society. For me to unthinkingly obey prohibitions and taboos. The constant threat is that failure to conform redefines the transgressor as other. And for the other the rules are different, less optimal, less conducive to well being, often harsh. To be other is to be sanctioned and excluded. The veneer of civilisation on how we treat others is very thin indeed. One sees all this play out in simpler forms in primate societies. It's well worth reading Jane Goodall's book In the Shadow of Man, in order to get a sense of how human society is an extension of basic primate society. The fundamentals are all similar.

Our very subjectivity is a construct which we have built in concert with society from birth. Forget the metaphysics of self, we don't even understand the politics of self. And Buddhism also plays it part in creating an acceptable subjectivity. We use "precepts" as a way of reminding other Buddhists about what is acceptable behaviour: we surveil and police each other. We emphasise that a Buddhist must take on to be ethical, rather than allow ethics to be imposed on us (with explicit comparisons to other ethical systems). When we criticise each other, it is often not for the act itself, but for the failure of self-control, the failure to conform. We explicitly invite others to subject themselves to Buddhist values which we extol as the most sublime set of moral values ever enunciated. Who would not want to subject themselves to sublime taboos, especially when part of the narrative is that no evil thought goes unpunished? Buddhism channels the power inherent in social groups in a particular kind of way, with particular kinds of narratives. It is not exempt or outside this social dynamic, despite all the transcendental narratives, Buddhist humans and still just humans.

Buddhism uses carrots to make obedience seem attractive, and sticks to make disobedience seem frightful. Just like every other primate group. This is how primate groups ensure collective survival. But it is open to exploitation. Even amongst chimps, as the story of monstrous Frodo of Gombe Stream suggests. Frodo used his size and aggression to cow the Gombe stream group and to terrorise neighbouring groups. The usual social controls, often operating through the "person" of the alpha-female, failed with Frodo.

Along with conceptions of subjectivity which are aimed at controlling individuals, Foucault points out the role of institutions which institutionalise social forms of control. We are shaped, but imperfectly and so society creates conditions in which it can exert control over any stray desires and urges that pop up. Religion is a partly a formalisation of certain social controls, aimed at subjecting and controlling the tribe. This has clear survival value. For Buddhists this manifests as belief in karma and enforcing of precepts. Karma is, like God Almighty, a supernatural surveillance agency that knows whether you've been bad or good. Karma makes the Panopticon seem an amateurish fumble. Be good or go to hell, has always been religion's trump card.

Today we don't see ourselves as dependent on friends and neighbours. We see them as accessories, as optional. The average person has just enough individual wealth, and is so steeped in the rhetoric of individualism that they are convinced they can go it alone, or at least with their mate and children in tow. Communities are bound by mutual need. If we assume that we don't need anyone, then we are not part of the community. And divided we are conquered by the more powerful. These days they make our captivity pretty comfortable, and a lot of the time we can forget we live in bondage. We lap up the narratives of virtuality—virtual friends, virtual pets, virtual communities—without seeming to notice that they are virtually useless compared to the real thing.

Authorities and Adepts

Despite rampant individualism, we cannot override the fact that we are a social species. We arrange our society in a uniquely human way, but still retain some features in common with other primates. And I think this insight may point to a weakness in Foucault's attempts to problematise society. We can't really live without it. Which is why we accept virtuality as ersatz society.

Many of us accept authority figures (alpha-individuals) and feel more secure having one around. In effect we like someone to tell us how to be individualistic, like teenagers who dress alike to symbolise their rebellion against conformity. Some of us prefer to try to unseat authority figures whether in an attempt at wresting actual power from them (pretty rare) or in a kind of impotent passive rage against authority generally (pretty common). Some of us have an ideology which is against authority figures on principle, like eternal teenagers. There's a lot of pressure on us to be neotonous, to remain childish because, like children, people with childish ideologies are easy to manipulate. A surprising number of Buddhists seem to be against any authority figure and any form of collectivity.

Every domain has it's authorities and adepts. And the spiritual domain is no exception. Spiritual long referred to that which pertained to the church. 200 years ago adding the adjective spiritual to nouns and verbs was how the Church marked out its demesne. In that tradition becoming an authority in the church was relatively arduous. Priests were often the only educated people in their milieu. The great universities were founded to educate priests during the so-called Dark Ages. However with the modern decline of the power of the church to impose standards and the rise of religious alternatives (particularly the freelance gurus of India), the adjective spiritual has been co-opted by non-church groups. The demesne of spiritual and all it's power and resources is now hotly contested. Anyone can become a spiritual authority or a spiritual adept with no effort or qualification. The demesne is haunted by frauds and hoaxes, but this seems not to slow down the commerce in all things spiritual.

In Buddhism we have a great deal of anxiety over authenticity and authority. We see a lot of ink spilt over whether our scriptures are authentic while modern scholarship, including my own, is constantly casting doubts. If the texts are authentic, then just what authentically are they? Similarly Buddhists enunciate lineages at great length in the hope that this guarantees the authoritativeness of authorities. However, Sangharakshita has shown that lineage is no guarantee of anything: see Forty-Three Years Ago.

This is not a new priority, but visible at all stages of Buddhist literature. The question of who is a spiritual authority and who is a spiritual adept, and just what that entitles them to say and do are constantly under review. It's always difficult to tell. (See How To Spot an Arahant). And of course Western Buddhism has been more or less constantly dealing with the problem of authority figures who defy norms and break rules. It is notable that commentators seem to fall back on Judeo-Christian notions of justice when this happens. A crisis of behaviour almost always becomes a crisis of faith and the faith we grew up with very often shapes our opinions more than our convert beliefs. 

Even the individualist tends to have a "spiritual teacher" someone who is both spiritual themselves in some exemplary fashion and who who is an expert in spiritual practice and thus able to oversee the practice of others. This relationship may be personal or be at arm's length through books and videos. And we may hedge our bets by picking and choosing from spiritual teachers of various kinds. But we still look to someone to define what is spiritual: what we should believe, and what we should do about it. And this gives those who play the role of teacher considerable power. Indeed with direct disciples who abdicate personal authority and decision making to a guru, the problem is even more acute. It's interested that despite early flirtations with spiritual masters, we now tend to follow teachers instead. The obedience implicit in the disciple/master relationship doesn't sit well with individualism and has been famously disastrous on a number of occasions. Being a celibate teacher in a sexually promiscuous society seems to be an especially fraught situation.

I've already touched on the Foucaldian critique of the inner self as envisaged by the Enlightenment. My take on this is that the Enlightenment self, characterised especially by rationality, is a feature of Neolibertarianism via its Utilitarian roots. Utilitarianism is caught up in the Victorian over-emphasis on a particular kind of rationality. We see it in the "rational choice" models of economics, which let the developed world's economies fall into a major recession with (almost) no warning in 2008. I've been critical of this view of rationality in my writing e.g. Reasoning and Beliefs; or Facts and Feelings. Foucault's study of the fate of the irrational person in post-Enlightenment society traces the ascendency of this view. and particularly examines the power exercised over those who seem to be unreasonable or irrational. We can contrast this with the Romanticisation of spirit and the self in reaction to an overly mechanical view of the universe.

The political side of spiritual can be seen in this light: that it represents an exertion of power to control the individual, and that individual consents to be controlled. By obeying norms we find belonging. Belonging is essential to the well-being of human beings, and has always provided one of the strongest levers against the individual: conform or be excluded. In a hunter-gatherer society conformity conveys benefits that outweigh the costs, but in a settled society (with cities etc) the dynamic is far more complex.

In Libertarian ideology this is turned on it's head. In the Libertarian view no benefit can outweigh the cost of conformity. The Neolibertarian ideology is one adopted by the 1% of rich and powerful. It says that everyone is free to make a profit. The fine print however is pure Mercantilism: the person only has value to the extent that they contribute to profit making. Self-employment is fine, even admirable, but unemployment is immoral. In this ideology arguing for more taxation on profit is irrational since it interferes with profit making; in the jargon it's anti-business. The purest form of profit making is the effortless increase in wealth obtained from owning land that goes up in value due to external factors. Profit without effort. It's almost a religion in the UK and almost completely exempt from taxation (compared to wages and profits). To some extent the individualism of SBNR partakes of this ideology. Let no one interfere with my spirituality. Magazines are full of ads promising spiritual attainment with no effort. And there is a spiritual 1% living in relative luxury on the proceeds of this economy.

Attempts to break out of this thought control often take the form of what we in the Triratna Order call therapeutic blasphemy, where one deliberately breaks taboos, such as prohibitions against blasphemy, in order to loosen the grip of a lifetime of conditioning in Christian values. Sangharakshita used this example of positive blasphemy in his 1978 essay Buddhism and Blasphemy (Reprinted in The Priceless Jewel [pdf], 1978), written in response to conviction of the editor and publishers of the Gay News for "blasphemous libel" in 1977 (see BBC summary of the case). The use of antinomian and transgressive practices in Buddhist tantra dating from perhaps the 8th century onwards appears to have a similar purpose.

One might think that Buddhism at least would inform a better kind of government, that countries where Buddhism is the state religion would tend to exemplify Buddhist values. However, the opposite is more often true.

Buddhist Politics

Think for a moment about the forms of government associated with nominally Buddhist countries. Traditional Asian Kingdoms and Empires have been, like their Occidental counterparts, harshly repressive, imperialistic, racist and rigidly hierarchical. There is nothing particularly attractive about the forms of government that have developed in the Buddhist world.

Today the three main Theravāda countries, Sri Lanka, Burma, and Thailand, are all run by authoritarian, repressive governments. Either military governments as in Burma, or militaristic. Thailand declared martial law last month.

Mahāyāna countries have not produced more compassionate forms of government on the whole: China, North Korea, Japan, Vietnam, Tibet. Bhutan might be the only exception, but the peasants there really are brainwashed into seeing their royal family as deities to whom they owe fealty, obedience and obeisance. A form of political control once employed by the Tibetans as well. There's nothing particularly admirable about virtually enslaving the peasant population in order to support a huge number of unproductive men. A system that produced a major shortage of marriageable men, and yet such poverty than brothers often clubbed together to share one wife. Of course one cannot condone the Chinese invasion of Tibet on those grounds. The brutal repression of the Tibetans and the widespread destruction of their culture has been heartbreaking. But pre-invasion Tibet is Romanticised by Westerners (this is the theme of Don Lopez's Prisoners of Shangrila which is worth reading).

For those who hope to implement Buddhist control of Western countries the question is this: based on which historical precedent do you see religious government of our countries as a good thing? Churchill did say:
The governments of nominally Buddhist countries are amongst the most repressive in the world, no matter what period in history we look at. In fact Buddhism makes for poor politics precisely because it is traditionally disengaged. And the engaged part of engaged-Buddhism is coming from external sources. A Green government might be a good thing, but one that values the natural world would mostly likely be better than any form of Buddhist government. No one who denies the reality of people or suffering should have access to power over people.


We'll probably never get rid of spiritual in Buddhist circles, certainly not on my say so. Religious people use the religious jargon of the day, just as the authors of the early Buddhist texts used Brahmanical and Jain jargon. Some times the re-purposing of a word works out, sometimes not. Brāhmaṇa retained its Vedic meaning and caste associations despite attempts to assimilate it, while karman or dharman became naturalised and have now even been Anglicised. The argument over whether or not Buddhism is a religion, or a philosophy, or a spiritual tradition, or whatever, goes on.

And old habits die hard. Spiritual is a word we use partly as a lure, a familiar term for those who are dissatisfied with ordinary life. "Mundane life sucks? Try our all new/old spiritual life, guaranteed 25% more satisfying! We're so confident that you don't get your money back." Spiritual is a handle on what we do that outsiders can grasp and given the jargon laden claptrap some of us come out with, something familiar comes as a relief. It provides what Frank Zappa used to call Conceptual Continuity.

But all of this goes on in an economy of power. Spiritual discourses aim to shape a particular kind of subject for a particular kind of purpose. And the explicit purpose, spiritual liberation, may mislead us into thinking that by taking on the discourses of spirituality we are becoming more free. In fact very few people achieve liberation and most of us are in bondage. Unfortunately the politics of the day is easily able to exploit the myth of liberation to better enslave us. Power exploits our naive dualism and over-concern with the mental or immaterial, to enslave our bodies.

To some extent we suffer from "the world that has been pulled over our eyes to distract us from the truth." This line from The Matrix draws on Gnostic ideas about the world. In fact the rampant escapism of spirituality does make it easier to create compliant, obedient subjects who work hard to create obscene profits for the 1%. Like the middle-classes who facilitated Merchantilism, the cadre of disciples channel power within communities.

But it's not the end of the world. There are benefits to being religious and a member of a religious organisation. Buddhism's lessons on life are actually pretty helpful a lot of the time. The practices are worth pursuing in their own right. It's just that ideally we'd all think about our lives a bit more. And especially reflect on where our views come from.


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