The Guardian: The mindfulness conspiracy

A truly revolutionary mindfulness would challenge the western sense of entitlement to happiness irrespective of ethical conduct. However, mindfulness programmes do not ask executives to examine how their managerial decisions and corporate policies have institutionalised greed, ill will and delusion. Instead, the practice is being sold to executives as a way to de-stress, improve productivity and focus, and bounce back from working 80-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 maximising profits does not change.

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. Should we celebrate the fact that this perversion is helping people to “auto-exploit” themselves? This is the core of the problem. The internalisation of focus for mindfulness practice also leads to other things being internalised, from corporate requirements to structures of dominance in society. Perhaps worst of all, this submissive position is framed as freedom. Indeed, mindfulness thrives on doublespeak about freedom, celebrating self-centered “freedoms” while paying no attention to civic responsibility, or the cultivation of a collective mindfulness that finds genuine freedom within a co-operative and just society.

Of course, reductions in stress and increases in personal happiness and wellbeing are much easier to sell than serious questions about injustice, inequity and environmental devastation. The latter involve a challenge to the social order, while the former play directly to mindfulness’s priorities – sharpening people’s focus, improving their performance at work and in exams, and even promising better sex lives. Not only has mindfulness been repackaged as a novel technique of psychotherapy, but its utility is commercially marketed as self-help. This branding reinforces the notion that spiritual practices are indeed an individual’s private concern. And once privatised, these practices are easily co-opted for social, economic and political control.

Rather than being used as a means to awaken individuals and organisations to the unwholesome roots of greed, ill will and delusion, mindfulness is more often refashioned into a banal, therapeutic, self-help technique that can actually reinforce those roots.

The Moon’s Size

“One of the sign of hour is that people see a new moon and think, due to its size, that it is two days old.”

In fact, I have heard this remark on countless occasions from Muslims who see a new moon; because it is over thirty hours old, which is when new moons are normally sighted, they think it is too big to be a newborn crescent and declare that is at least two days old.

This results from people’s alienation from natural order and the fact that few modern people ever observe the phases of the moon from birth to conjunction and rebirth.

In another extraordinary hadith, the Prophet s said, “Among the signs of the end of time is that the crescent will be seen with the naked eye, and it will be said, “This is two days old.”

In another variant, the narration states,

“Among the signs of the end is the hopping of the crescents (intif’ju l-ahillah).”

Imam al-Ghum’rÏ’s interpretation is that the news of the crescent will spread immediately throughout the world. [Since the word is taken from the hop of a rabbit (intafaja l-arnab, the rabbit hopped)]. And God knows best.”

— Taken from a lecture series by Sh Hamza Yusuf.

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