09/05/2026
"A truly revolutionary mindfulness would challenge the Western sense of entitlement to happiness irrespective of ethical conduct. However, mindfulness programs do not ask executives to examine how their managerial decisions and corporate policies have institutionalized greed, ill will and delusion, which Buddhist mindfulness seeks to eradicate. Instead, the practice is being sold to executives as a way to de-stress, improve productivity and focus, and bounce back from eighty-hour work weeks. They may well be 'meditating,' but it works like taking an aspirin for a headache. Once the pain goes away it is business as usual."
Ronald E. Purser’s terrific ‘McMindfulness: How Mindfulness Became the New Capitalist Spirituality' (2019), on how mindfulness "by ignoring the systemic social problems which lead individuals to suffer, mindfulness teachers, at least in the United States, strip away the revolutionary potential of mindfulness while reinforcing the individualistic focus of our profit-oriented society."
Here are some salient points from the opening chapter, which give an indication of how lucid, and compelling Purser (who's an ordained Zen Dharma Teacher in the Korean Zen Taego order of Buddhism) is on this:
What Mindfulness Revolution?
Mindfulness is mainstream, endorsed by celebrities like Oprah Winfrey, Goldie Hawn and Ruby Wax. While meditation coaches, monks and neuroscientists rub shoulders with CEOs at the World Economic Forum in Davos, the founders of this movement have grown evangelical. Prophesying that its hybrid of science and meditative discipline “has the potential to ignite a universal or global renaissance,” the inventor of Mindfulness-Based Stress Reduction (MBSR), Jon Kabat-Zinn, has bigger ambitions than conquering stress. Mindfulness, he proclaims, “may actually be the only promise the species and the planet have for making it through the next couple hundred years."
I am skeptical. Anything that offers success in our unjust society without trying to change it is not revolutionary — it just helps people cope. However, it could also be making things worse. Instead of encouraging radical action, it says the causes of suffering are disproportionately inside us, not in the political and economic frameworks that shape how we live. And yet mindfulness zealots believe that paying closer attention to the present moment without passing judgment has the revolutionary power to transform the whole world. It’s magical thinking on steroids.
Don’t get me wrong. There are certainly worthy dimensions to mindfulness practice. Most of the promoters of mindfulness are nice, and having personally met many of them, including the leaders of the movement, I have no doubt that their hearts are in the right place. But that isn’t the issue here. The problem is the product they’re selling, and how it’s been packaged. Mindfulness is nothing more than basic concentration training. Although derived from Buddhism, it’s been stripped of the teachings on ethics that accompanied it, as well as the liberating aim of dissolving attachment to a false sense of self while enacting compassion for all other beings.
What remains is a tool of self-discipline, disguised as self-help. Instead of setting practitioners free, it helps them adjust to the very conditions that caused their problems.
A truly revolutionary movement would seek to overturn this dysfunctional system, but mindfulness only serves to reinforce its destructive logic. The neoliberal order has imposed itself by stealth in the past few decades, widening inequality in pursuit of corporate wealth. People are expected to adapt to what this model demands of them. Stress has been pathologized and privatized, and the burden of managing it outsourced to individuals. Hence the peddlers of mindfulness step in to save the day.
By failing to address collective suffering, and systemic change that might remove it, they rob mindfulness of its real revolutionary potential, reducing it to something banal that keeps people focused on themselves.
A Private Freedom
The fundamental message of the mindfulness movement is that the underlying cause of dissatisfaction and distress is in our heads. The only mention of the word “capitalist” in Kabat-Zinn’s book 'Coming to Our Senses: Healing Ourselves and the World Through Mindfulness' occurs in an anecdote about a stressed investor who says: “We all suffer a kind of A.D.D. [attention deficit disorder]."
Mindfulness advocates, perhaps unwittingly, are providing support for the status quo. Rather than discussing how attention is monetized and manipulated by corporations such as Google, Facebook, Twitter and Apple, they locate the crisis in our minds. It is not the nature of the capitalist system that is inherently problematic; rather, it is the failure of individuals to be mindful and resilient in a precarious and uncertain economy. Then they sell us solutions that make us contented mindful capitalists.
The political naiveté involved is stunning. The revolution being touted occurs not through protests and collective struggle but in the heads of atomized individuals. “It is not the revolution of the desperate or disenfranchised in society,” notes Chris Goto-Jones, a scholarly critic of the movement’s ideas, “but rather a ‘peaceful revolution’ being led by white, middle class Americans.”
And that’s the crux of the supposed revolution: the world is slowly changed — one mindful individual at a time. This political philosophy is oddly reminiscent of George W. Bush’s “compassionate conservatism.” With the retreat to the private sphere, mindfulness becomes a religion of the self. The idea of a public sphere is being eroded, and any trickle-down effect of compassion is by chance.
Mindfulness, like positive psychology and the broader happiness industry, has depoliticized and privatized stress. If we are unhappy about being unemployed, losing our health insurance, and seeing our children incur massive debt through college loans, it is our responsibility to learn to be more mindful.
Guided by a therapeutic ethos aimed at enhancing the mental and emotional resilience of individuals, it endorses neoliberal assumptions that everyone is free to choose their responses, manage negative emotions, and “flourish” through various modes of self-care. Framing what they offer in this way, most teachers of mindfulness rule out a curriculum that critically engages with causes of suffering in the structures of power and economic systems of capitalist society.
Mindfulness is sold and marketed as a vehicle for personal gain and gratification. Self-optimization is the name of the game. I want to reduce my stress. I want to enhance my concentration. I want to improve my productivity and performance. One invests in mindfulness as one would invest in a stock hoping to receive a handsome dividend.
Another fellow skeptic, David Forbes, sums this up in his book 'Mindfulness and Its Discontents': ‘Which self wants to be de-stressed and happy? Mine! The Mindfulness Industrial Complex wants to help your self be happy, promote your personal brand — and of course make and take some bucks (yours and mine) along the way. The simple premise is that by practicing mindfulness, by being more mindful, you will be happy, regardless of what thoughts and feelings you have, or your actions in the world.’
The Commodification of Mindfulness
Mindfulness is such a well-known commodity that it has even been used by the fast-food giant KFC to sell chicken pot pies. Developed by a high-powered ad agency, KFC’s “Comfort Zone: A Pot Pie- Based Meditation System” uses a soothing voiceover and mystical images of a rotating Col Sanders sitting in the lotus posture with a pot pie head.
Mindfulness is now said to be a $4 billion industry, propped up by media hype and slick marketing by the movement’s elites. More than 100,000 books for sale on Amazon have a variant of “mindfulness” in their title, touting the benefits of Mindful Parenting, Mindful Eating, Mindful Teaching, Mindful Therapy, Mindful Leadership, Mindful Finance, a Mindful Nation, and Mindful Dog Owners, to name just a few.
The term “McMindfulness” was coined by Miles Neale, a Buddhist teacher and psychotherapist, who described “a feeding frenzy of spiritual practices that provide immediate nutrition but no long-term sustenance.” Although this label is apt, it has deeper connotations. The contemporary mindfulness fad is the entrepreneurial equal of McDonald’s.
A Capitalist Spirituality
This has come about partly because proponents of mindfulness believe that the practice is apolitical, and so the avoidance of moral inquiry and the reluctance to consider a vision of the social good are intertwined. However, the claim that major ethical changes intrinsically follow from “paying attention to the present moment, non-judgmentally” is patently flawed. It is unlikely that the Pentagon would invest in mindfulness if more mindful soldiers refused en masse to go to war.
Privatized mindfulness practice is easily coopted and confined to what Carrette and King describe as an “accommodationist” orientation that seeks to “pacify feelings of anxiety and disquiet at the individual level rather than seeking to challenge the social, political and economic inequalities that cause such distress.” However, a commitment to a privatized and psychologized mindfulness is political. It amounts to what Byung-Chul Han calls “psycho-politics,” in which contemporary capitalism seeks to harness the psyche as a productive force.
A truly revolutionary mindfulness would challenge the Western sense of entitlement to happiness irrespective of ethical conduct. However, mindfulness programs do not ask executives to examine how their managerial decisions and corporate policies have institutionalized greed, ill will and delusion, which Buddhist mindfulness seeks to eradicate. Instead, the practice is being sold to executives as a way to de-stress, improve productivity and focus, and bounce back from working eighty-hour weeks. They may well be “meditating,” but it works like taking an aspirin for a headache. Once the pain goes away, it is business as usual. Even if individuals become nicer people, the corporate agenda of maximizing profits does not change. Trickle-down mindfulness, like trickle-down economics, is a cover for the maintenance of power.
As Byung-Chul Han observes, this reinvents the Puritan work ethic: ‘Now, instead of searching out sins, one hunts down negative thoughts.’
Isn’t a little bit of mindfulness better than none? What’s wrong with an employee listening to a three-minute breathing practice on an app before a stressful meeting? On the surface, not much, but we should also think about the cost. If mindfulness just helps people cope with the toxic conditions that make them stressed in the first place, then perhaps we could aim a bit higher. Why should we allow a regime to usurp mindfulness for nefarious corporate purposes? Should we celebrate the fact that this perversion is helping people to “auto-exploit” themselves? This is the core of the problem.
This book explores how that occurs, and what might be done about it. There is no need for mindfulness to be so complicit in social injustice. It can also be taught in ways that unwind that entanglement. This requires us to see what is actually happening, and commit ourselves to trying to reduce collective suffering. The focus needs to shift from “me” to “we,” liberating mindfulness from neoliberal thinking.
To find out more about the book, please click here: https://ronpurser.com/mcmindfulness
