[https://metamoderna.org/the-astrology-precariat-the-yoga-bourgeoisie-the-integralists-spirituality-as-a-class-magnifier/](https://metamoderna.org/the-astrology-precariat-the-yoga-bourgeoisie-the-integralists-spirituality-as-a-class-magnifier/) What if the spiritual marketplace serves as an amplifier of the capitalist marketplace? “The main issue is that the classical delineations of class, as one’s rela­tion to financial capital under the industrial mode of production, no lon­ger act as a satisfying way to understand the stratifications of our cur­rent society. Rath­er, we should understand class as a complex amalgamate of different forms of capital: financial, cultural, social, emotional, physiolo­gical (inclu­d­ing sex­ual) and informational. More on this new landscape of class in this endnote.[i] To this sketchy picture I would like to add one important detail: the inter­actions of “class” with spirituality and self-improvement... I would suggest another understanding of the relation between spiritu­ality and class, one that will need to remain on the hypothetical level until we can study it with relev­ant data: namely that spirituality and self-improvement are in eff­ect ma­­g­nifying glasses of class distinctions.” In reading this, I found it both spot on and slightly bruising. Good stuff.

There has been great confusion, especially among observers on the pol­i­tical Left and other progressives, as to which role spirituality and related forms of self-improvement play in postindustrial society. The most common understanding is perhaps still that spirituality, esp­eci­ally of the New Age kind, is a dangerous distraction from “real” societal issues and social engagement—and that self-improve­ment courses offer an “ind­ividual­ization” of societal ills and injustices. Such practices are often seen as allies to neo-liberal capitalism as “the individual” only has herself to blame and her own mind to work on: “don’t protest, just go home and meditate”. I should especially address the issue as my own work —which focuses much on the inner development of the population—can be subject to similar reac­tions. I would suggest another understanding of the relation between spiritu­ality and class, one that will need to remain on the hypothetical level until we can study it with relev­ant data: namely that spirituality and self-improvement are in eff­ect ma­­g­nifying glasses of class distinctions.

The main issue is that the classical delineations of class, as one’s rela­tion to financial capital under the industrial mode of production, no lon­ger act as a satisfying way to understand the stratifications of our cur­rent society. Rath­er, we should understand class as a complex amalgamate of different forms of capital: financial, cultural, social, emotional, physiolo­gical (inclu­d­ing sex­ual) and informational. More on this new landscape of class in this endnote.[i] To this sketchy picture I would like to add one important detail: the inter­actions of “class” with spirituality and self-improvement. The following is a slightly edited extract from Hanzi Freinacht’s book ‘Nordic Ideology: A Metamodern Guide to Politics, Book Two’. This is the second book in a series on metamodern thought, a work of popular philosophy that investigates the nature of psychological development and its political implications. There has been great confusion, especially among observers on the pol­i­tical Left and other progressives, as to which role spirituality and related forms of self-improvement play in postindustrial society. The most common understanding is perhaps still that spirituality, esp­eci­ally of the New Age kind, is a dangerous distraction from “real” societal issues and social engagement—and that self-improve­ment courses offer an “ind­ividual­ization” of societal ills and injustices. Such practices are often seen as allies to neo-liberal capitalism as “the individual” only has herself to blame and her own mind to work on: “don’t protest, just go home and meditate”. I should especially address the issue as my own work —which focuses much on the inner development of the population—can be subject to similar reac­tions.

I am definitely a member of the yoga bourgeoisie, never quite been able to crack Ken Wilbur's stuff.

This was a really thought-provoking read for me. I think there's a lot of truth in it. What about the widespread phenomenon of rich celebrities joining bullshit cults though? I feel like economic class in itself isn't a foolproof defence against the (beautifully put) "cruel commer­cial­ization of the hum­an soul". (Hillsong Church in Los Angeles is a great example IMO.)

Connecting spirituality and class, this article seems to delineate new structures of 21st century wellness and spirituality practices, yet I am missing the inclusion of aspects of collective care and community-based wellness as an answer to a hyper-capitalized spirituality market.