Essay
Belief
Culture
Weirdness
5 min read

The cost of selling spirituality

A $3.7 trillion industry ‘market’ for spiritual consciousness and wellness says something about today. Daniel Kim explores what’s driving this commodification and its market failure.

Daniel is an advertising strategist turned vicar-in-training.

A white neon sign against a brick wall reads: 'This is the sign you have been looking for.
Sign o' the times.
Austin Chan via Unsplash.

Apparently, Scorpio women from Gen Z are the most passionate about astrology, while Taurus Gen X men are the most skeptical. At least, that’s according to a delightfully insightful consumer report put together by the Peoplestrology website after surveying 2,800 people. I’m a Taurus 1995 MillZennial man so I’m not sure where that puts me. I’m also a trainee Anglican vicar which may contribute more to my demographic features, but that’s beside the point.  

We are increasingly fascinated by spirituality and religious practices. We are at a point where we can no longer assume that ticking “No Religion” on a survey means you’re an atheist or that you don’t believe in a supernatural realm or a God. In fact, a report by Theos found that only 51% of people in the UK who claimed ‘No religion’ also claimed that ‘they don’t believe in God’. That’s unreal. Another unbelievable insight from the 2022 UK religious data was the ‘Shamanism’ is now the UK’s fastest growing religious movement. Meanwhile, #WitchTok had 18 billion views in 2021, even hitting the mainstream when it got its own BBC article last year. For the uninitiated, these are TikToks that introduce people to witchcraft practices. A quick wander around the Waterstones ‘What We Recommend’ tables is enough to see the huge push to retrieve ‘ancient traditions’ that help people navigate the spiritual wilderness of modern life. Marcus Aurelius’ Stoicism, and the Confucian classics, are making their comeback. It goes beyond self-help.  

I used to work in a Soho advertising agency. I remember sitting on a teal coloured mid-century sofa with colleagues discussing star signs and pagan mythology over a coffee break. As the Christian, I was the one feeling like the cynical sceptic. That’s a strange experience and feels like cultural whiplash. Flashback ten years and secondary school in the mid-noughties and early-tens was brutal as a Christian. I watched Richard Dawkins' polemic God Delusion documentary during my religious education classes and my fellow classmates laid into Christianity like it was the most vile and stupid thing in the world. Anyone who believed in a supernatural reality was equally vile and stupid. Today, the New Atheist movement seems like a strange late-twentieth century aberration that has very much given way to a re-spiritualising world. In some cruel corners of Reddit, the New Atheist is even a subject of ridicule. 

It’s possible to discern two impulses going on in this re-spiritualisation. On one side of the heart, there are those who are reaching for the spiritual but not the religious - wanting connection with something bigger than themselves to provide meaning and an experience of transcendence. On the other hand, there are those who lean more religious but not spiritual - we want something to provide structure and order to our lives. There’s less of a concern about the spiritual experience but a desire to reign in the chaotic life - I used to have agnostic friends who would pop into a Catholic Mass because they liked the stability of the ritual. These are two ends of a continuum and invariably we are all somewhere in the middle. Both impulses are profoundly important ingredients to a life that is full of meaning. 

This, in my opinion, is an exciting and positive move in our society. It turns out that humans really can’t live on ‘bread’ alone - not least live on careers, brunches, or think-piece articles - and we certainly can’t live on ‘content’ alone. There is a spiritual vacuum, and we’re reaching for the oxygen. 

But in all of this, there’s a serious concern. Because wherever there’s demand, there is profit to be made - and right now, there is ample spiritual demand.

The ‘market’ for spiritual consciousness and wellness will be a $3.7 trillion industry. 

When reflecting on astrology’s role in contemporary society, the Peoplestrology report deems it the ‘perfect solution for our hyper-individualised culture’ and the report ends with an ominous recognition that the ‘market’ for spiritual consciousness and wellness will be a $3.7 trillion industry. The valuation of the ‘spirituality marketplace’ and the emphasis on ‘hyper-individualism’ has me seriously worried. It opens the door to the commodification of religio-spiritual practices and extracting capital value from people’s genuine spiritual search. It can become a product that we use rather than a profound source of ultimate meaning. And it’s already happening.  

Sacred Design Labs, for example, is a consultancy that looks to ‘translate ancient wisdom and practices to help organizations develop products, programs, and experiences that uplift social and spiritual lives.’ Their vision is genuinely very positive - it’s to make the workplace a less sterile and meaningless place. Don’t we all want that? However, they are also  perfect examples of the trend in  capitalising on this burgeoning market. To illustrate the point, one New York Times article recounts where the consultancy was hired to pull together hundreds of religious practices and categorise them by emotional states in order to give them possible uses in different corporate contexts. This exercise made the client ‘realize how many useful tools existed inside something as old-fashioned as his childhood church’. I’m glad that religious practices are getting a hearing in mainstream corporate contexts, but it saddens me to hear words like ‘useful’ being used to describe them. That’s only a hop and a skip away from ‘efficient’ or ‘profitable’.  

The inconvenient truth is that this commodification of spirituality is not just something corporations can be guilty of. We as late-modern individuals can be guilty of stripping religious practices out of their religious context and incorporating them into our self-care programmes. Tara Isabella Burton, author of Strange Rites: New Religions for a Godless World, calls this the ‘bespoke-ification of religion’. As Burton notes - ’We risk seeing spirituality as something we can consume, something for us, something for our brand’. And when we turn spirituality into a product, we turn it into something trivial. 

The irony is that this is profoundly counter-productive. Haven’t we agreed that hyper-individualism, and the commodification of everything, were precisely the things that led us to the spiritual vacuum we are now living in? If there was anything that Karl Marx, Aldous Huxley, and Billy Graham could agree on, it’s at least that. Are we doomed to repeat the radically individualistic cycle of dismantling the very thing that we are desperately grasping after - deep connection with our community, with our work, with our bodies, with our universe, and perhaps, just maybe, with our God? Satisfying our spiritual hunger is about more than just increasing our efficiency and decreasing our blood pressure. It’s about answering some of the most important questions any human individual can ask. Who am I? What am I made for? Is there a God or a spiritual dimension to the universe? Am I free or fated? What happens after I die? All these questions require us to look beyond ourselves, and to stare into the wild edges of human experience.   

If we are going to embark on a journey of spiritual discovery, whether it’s through astrology, pagan mythology, silent retreats, Tibetan Buddhism, or dare I say, Christianity, we can’t let our spiritual hunger be commodified for profit. Neither can we let it shrink back to the hyper-individualism that will keep us locked away in a prison called “self”. Our spiritual wellness is too important for that; it is worth more, infinitely more, that $3.7 trillion or a subscription service advertised to you on Instagram.

Review
Art
Culture
Music
Romanticism
Taylor Swift
5 min read

Taylor Swift’s new album is fine, and that might be the problem

Ego, art, and the quiet tragedy of getting everything you ever wanted

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

Taylor Swift, dressed as a showgirl, sips from a glass.
Taylor Swift, showgirl.
Taylorswift.com

Taylor Swift released an album last week and, from what I can see, the world seems to hate it.  

Life of a Showgirl was written and recorded while Taylor was on her two-year-long Era’s tour, hence the album’s title. She would fly to Sweden between tour dates to record with the infamous producers, Max Martin and Shellback. This matters. Why? Well, because this means that each song on this album has grown out of the soil of unfathomable success; record-breaking numbers and history-making impact, it’s not an exaggeration to say that the Era’s tour shifted the landscape of popular culture. Many critics have reflected on this context, citing ‘burnout’ and ‘frazzle’ as reasons why this album sits far below Taylor’s usual standard. 

They implore Taylor to take a day off: put her feet up, recuperate, and re-gather her musical senses.  

Then there are the critics who seem to be directing blame toward Taylor’s obvious happiness. If you didn’t know, she’s engaged to American footballer, Travis Kelce – and they, as a couple, are sickly sweet. Honestly, they’re defiantly mushy. They’re cheesy to the point of protest. They’re just happy – and, apparently, therein lies the problem. I’ve heard more than one critic quote Oscar Wilde in their takedown of Swift’s latest offering: 

 ‘In this world there are only two tragedies: one is not getting what one wants, and the other is getting it’. 

This album, they say, is proof that Taylor Swift is victim to the latter kind of tragedy. She’s got everything one could ever want, and the world seems pretty agreed that her music is suffering because of it. We like to keep our artists tortured, thank you.  

For the record, I don’t hate the album. But I don’t love it either. I resonate with The Guardian’s Alexis Petridis who writes that it simply ‘floats in one ear and out the other’. There’s nothing to hate about it, which, I guess, also means there’s very little to love about it.  I’m not outraged, nor am I enamoured – and I say that gingerly, because I fear that’s the worst review of all.  

So, in some ways I’m agreeing with the general consensus – Life of a Showgirl is not Taylor Swift’s best work. I don’t, however, think that her success, nor her happiness, are quite to blame for it. I think those are slightly lazy critiques, they’re shallow scapegoats. 

I think, rather, the problem with this album is that Taylor has made herself the biggest thing within it.  

When introducing the album on Instagram, she thanked her collaborators for helping her to ‘paint this self-portrait’ – the strange thing is that this ‘self-portrait’ feels considerably less honest or authentic than her previous, more conceptual, albums.  

I’ve spent a couple of days wondering why this is and have come up with two theories.  

Firstly, we tend to be far more honest to and about ourselves when we’re able to kid ourselves into thinking that it’s not actually our own selves that we’re talking about. For example, I think of Billie Eilish’s Grammy and Academy Award-winning song – What Was I Made For? – which she wrote to accompany Greta Gerwig’s Barbie movie. In an interview, Billie explained how writing a song about a Barbie somehow allowed her the space and freedom to create the most honest, raw, and revealing song she’d ever written.  

We’re self-preserving creatures, you see.  

If we’re knowingly speaking of, writing about, painting or in any way presenting ourselves - our ego gets in the way, preferring us to offer the world a shiny, carefully constructed façade.  

Taylor, in intentionally painting a ‘self-portrait’, has unknowingly offered us less than herself.  

And, now for my second theory. Every good self-portrait is actually about something bigger than its subject; they are able to point toward something more universal than the individual reflected. I think of Frida Kahlo’s self-portraits, the way she used her hair to communicate societal expectations, or how she framed herself with wildlife, or the time she painted a necklace of thorns around her own neck – leaving an uncomfortable feeling in the pit of the beholder’s stomach as they think about the nature of pain and liberty. She painted herself, endlessly. Kahlo pointed to herself in order to point through herself – she was never the subject that she was most interested in, she was never the biggest thing in her own self-portrait.  

Like I say, the problem with Taylor Swift’s okay-ish album is simply that she is the biggest thing within it. The key ingredient it’s lacking is awe; it leaves nothing to marvel at.  

And that’s rare for Taylor.  

I’ve often written that she is a Romantic in every sense of the word; concerned with the feelings and experiences that are powerful enough to knock us off our feet: big feelings, big thoughts, big truths, big questions, big mysteries, big language. These things have always been baked into her lyrics. 

This album, in comparison, feels small. It doesn’t transcend Taylor Swift’s feelings about – well, Taylor Swift. She hasn’t quite managed to point through herself, she is the sole subject of her own self-portrait.  

And therein lies its OK-ness.  

Honestly? Therein lies all of our OK-ness. Taylor Swift may be anomalous in many things, but not in this - the presence of ego means that we’re all prone to self-portrait-ise ourselves. Left unchecked we are (or at least, we can be), what Charles Taylor calls, ‘buffered selves’; thinking of ourselves as the maker and subject of all meaning, shielded from awe and wonder.  

But the best art will never flow from those who think themselves the biggest and deepest subject. Because, quite simply, we’re not.  

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