Rhonda Byrne’s The Power: Is The Packaging The Problem?
A common reason people attack The Secret (and now, Rhonda Byrne's sequel, The Power) is that it promotes a self-centered and "consumerist" attitude. Byrne, critics say, encourages us to focus on "manifesting" luxury cars, expensive shoes, and so on, rather than on helping others.
It's true that the Law of Attraction is often packaged as something we can use to improve our own lives, rather than those of others. The publisher's description of The Power, for example, proclaims that "perfect health, incredible relationships, a career you love, a life filled with happiness, and the money you need to be, do, and have everything you want, all come from The Power."
On the other hand, we can certainly imagine people using the Law of Attraction (assuming, for the moment, that it works) to serve others. Perhaps we might visualize a sick relative getting better, hungry people receiving food, or a dangerous tropical storm abating -- just as Buddhists pray for the wellness of all beings in Metta, or loving kindness, meditation.
So, I suspect many critics' real gripe with the Law of Attraction has to do with the "self-centered" way they think it's marketed, rather than the concept itself.
The "Opportunity Cost" of Spirituality
To be sure, some critics recognize that the Law of Attraction -- again, assuming it works -- can potentially be used to help others. The real problem, they say, is that it obviously doesn't work. Wishing a tropical storm won't devastate a town simply won't have any effect.
Even if this critique is right, I think it's open to the objection "so what?" People do all kinds of pointless activities, such as (in my opinion) watching reality TV and tweeting about what they ate for breakfast. Even assuming it accomplishes nothing, why is visualizing the improvement of others' lives more problematic?
This is where some charge that trying to "manifest" what we want isn't just a waste of time -- it's socially harmful, because every minute we spend visualizing is a minute we could have used taking concrete action to help somebody.
Interestingly, this is the same objection we often see critics of "mainstream religion" making. People who pray to God to relieve suffering in the world are misguided, the critics say, because there is no God. But more importantly, churchgoers are squandering time they could be spending on real charitable work. (This is the sort of thing we often hear from "New Atheist" Sam Harris.)
Religious People Give More
If this argument is right, we should expect religious people to do less charitable giving than unbelievers. While believers are uselessly propitiating their imaginary sky-god, atheists are down in the trenches, solving real people's problems -- right?
Actually, much evidence suggests the opposite: religious people tend to be more generous than unbelievers. In Who Really Cares, a study of charitable donation, economist Arthur C. Brooks found that religious belief was the strongest predictor of giving to charity among the factors he looked at -- more so than any political orientation, age group or race.
So, while it may be true that believers spend time in worship that nonbelievers don't, it seems religious people nonetheless find the time to do more giving. But why?
One plausible explanation I've heard is that religious people are happier. They feel more secure, and grateful, living in a universe they see as orderly and benevolent. And psychological studies have found that happier people tend to give more generously.
In any case, all this suggests that we shouldn't be too quick to conclude that adherents of the Law of Attraction are less likely to be charitable, simply because they believe their thoughts can affect reality. Of course, because the ideas in The Secret are different in many ways from traditional religion, we shouldn't necessarily assume The Secret's followers are more giving either.
We'll explore this issue in more depth soon.
Personal Development Politics, Part 2: The Elections and Self-Responsibility
We've been looking at the argument, made by some personal growth critics (Salerno posted about this, for example), that self-development's emphasis on personal responsibility favors political conservatism. If this is true, I've been asking, why do self-development teachers tend to be politically liberal? Is it because they don't see the implications of their ideas?
Like I said in my last post, I think the answer is no. I've seen many examples of personal growth teachers consciously embracing both liberal politics and a belief in human beings' ability to control their circumstances.
This recent Huffington Post piece by meditation teachers Ed and Deb Shapiro is a good illustration. The Shapiros don't seem particularly thrilled about the recent U.S. election — they describe it as characterized by “weird and unqualified people vying for top government positions," by which they presumably mean some of the Republicans who swept the House of Representatives.
At first, the Shapiros may sound like they're counseling people who are upset about the elections to give up, and accept that there's nothing they can do to change the situation. "It is our ability to be fully present and engaged that enables us to accept every situation exactly as it is," they write, inviting us "to embrace difficulties, deep sadness, upset feelings, or injustice while staying aware, present, and available."
Self-Responsibility and Social Change
However, the Shapiros go on to reveal a strong, perhaps even radical, belief in personal responsibility. We can only work for social change, they explain, when we drop our griping about the situation, "for in that moment of acceptance we can move to transform it."
Once we fully accept what's true right now, the power of our thoughts and actions to change the world is at its height. "Everything we think, say, and do has an immediate effect on everyone and everything else," they write, and this "means that we have enormous resources available to us at all times."
In other words, although they stop short of embracing a full-blown "Law of Attraction," and saying we can conjure up things we want through thought, the Shapiros clearly are firm believers in individuals' ability to shape their situation, and reject the Marxian notion that we're basically pawns of impersonal social forces.
Also, notice that the Shapiros' belief in self-responsibility doesn't lead them to reject politics as a means of solving social problems -- their whole piece, though abstract, is about how adopting an attitude of mindful acceptance can actually empower people to reverse the current political trend.
But What About "Blaming The Victim"?
I can imagine a critic arguing that, although the Shapiros may think it's consistent to be politically liberal and believe in radical self-responsibility, they're simply wrong.
This is because, the argument goes, a major tenet of political liberalism is that the government should create a fair society by redistributing wealth. This, in turn, is based on the notion that each person's wealth is mostly a matter of luck -- how much they inherited, their genetic makeup, and so on.
However, the belief that we can create our circumstances implies that we're responsible for how wealthy we are. If we're poor, that can't be due to bad luck -- it must be because we're lazy. And if we're lazy, that means we don't deserve to have wealth redistributed in our favor.
As I've touched on briefly before, I disagree. I don't think you need to believe that everyone's circumstances are solely, or even mostly, the result of chance to consistently be a political liberal, as I've defined it.
I'll list four reasons why below. (Notice how the arguments I'll make can also be used to justify voluntary charity, if government redistribution of wealth isn't your thing.)
1. Social Harmony. Some, like this organization that Evan pointed out, argue that societies with lower disparities in wealth are more harmonious, in that their people tend to live longer, they have fewer violent crimes and less teen pregnancy, and so on.
I haven't looked in detail at their evidence, so I'm agnostic about what they say, but the point is that it can be used to justify economic equality regardless of whether the less well-off "deserve" contributions from the better-off.
To illustrate, if I was certain that giving money to someone in poverty would extend my lifespan by five years, I'd probably do it regardless of whether he was responsible for being poor.
2. Compassion for people who make bad choices. Suppose your friend became a drug addict and, as a result, lost his job. Would you feel no compassion for him, and refuse him help, because he chose to use drugs? I don't think you would. In other words, it's certainly possible to feel compassion for people whose predicament is arguably "their own fault."
3. The "Unconscious Beliefs" argument. It may be the case that (1) we're all totally, or mostly, responsible for the situation we find ourselves in, but (2) not everybody knows that.
For example, suppose I harbor the unconscious belief that "I deserve to suffer and be poor." I'm "responsible" for this belief, in the sense that it exists in my own mind, but I may not be conscious of its existence or my power to change it. Many self-development teachers (T. Harv Eker is a popular example when it comes to money) see it as their role to make people aware of "limiting beliefs" like these.
What's more, one might argue, so long as there are people who aren't conscious of their ability to control their economic circumstances, redistribution of wealth or private charity is sometimes needed to help such people.
4. Divine Command. As you know, many people believe that God, or another supernatural force, has given them an unqualified command to be charitable. From these people's perspective, it's our job to help the less well-off, regardless of whether they're "at fault" for their plight.
What do you think? Is a strong belief in personal responsibility inherently conservative?
Do Thoughts Create Things?, Part 1: Yes, Unless You’re A Robot
It will probably be obvious, to anyone who follows debates about personal development, that a central question in these debates is whether our inner experience can affect reality. In other words, can changes in our thoughts and feelings cause changes in the world around us?
It's tempting to respond the way some critics do, and treat the answer as plain -- and, perhaps, the question itself as dumb. Clearly, the answer is no -- thinking about a BMW won't cause one to appear in my driveway, my bad moods don't cause inclement weather, and so on. Only a fluff-headed, New-Agey navel-gazer could think otherwise.
But that response, as we'll see, caricatures and oversimplifies the question. In fact, this question raises profound, and hotly debated, philosophical and scientific issues. To illustrate, let's look at a few (and by no means all) of the ways we might answer this question.
Reductive Materialism
From one perspective, it's impossible for our thoughts and feelings to affect reality. What we perceive as "thoughts" and "feelings" are merely our subjective experiences, or "epiphenomena," of biochemical processes in our brains. Our experience of those processes plainly cannot cause or influence those processes.
Here's a crude analogy -- the chemical reactions in my brain are like a movie, and "I" am like a person watching that movie. Clearly, my experience of the film can't alter the film itself. The fact that I like some character in the film, for instance, won't cause the movie's plot to change so that the character lives rather than dying.
One result of this view is that human beings don't have free will. This is because the very concept of "I" -- an individual who chooses, wants, makes plans, and so on -- is itself just a subjective experience of chemical reactions in the brain. "I," being merely an illusion created by neurological activity, can't influence anything that happens in the physical world.
If you buy this view, you're free to claim that our thoughts and feelings don't affect reality at all. But if you don't accept it, I think, you have to believe -- on some level -- that they do.
Emotions As Reasons
You may recall that, in an earlier post, I observed that we do most, or all, of the things we do in life because we want to experience certain feelings. For example, as I pointed out, most people don't make money just to own little colored pieces of paper -- they do it to create feelings of security, power, joy, or something else.
If this is so, there is clearly a sense in which our inner experience -- our thoughts, feelings and sensations -- affects our reality.
Take the example of making money. The feelings we desire (security, power, etc.) influence the actions we take in the world (starting a business, getting a job, and so on) -- and when we act, of course, we alter the physical world in some way. This is just another way to put the point that we make money because we want those feelings.
Thus, on some level, I think most people would agree that our inner experience does affect reality. The real question is the way in which, and perhaps the extent to which, it does so. We'll get into that question more deeply in the next post.
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