Peace Love Yoga

Engaging with the growing popular and academic interest in the "spiritual but not religious," Andrea R. Jain explores the connections between the practices of global spirituality and aspects of neoliberal capitalism in Peace Love Yoga. "Personal growth," "self-care," and "transformation" are
all tropes in the narrative of the spiritual identity Jain is concerned with. This "spirituality" is usually depicted as firmly countercultural: the term "alternative" (alternative health, alternative medicine, alternative spiritualities) is omnipresent. To the contrary, Jain argues, spiritual
commodities, entrepreneurs, and consumers are quite mainstream and sometimes even conservative and nationalistic. Ranging from the transnational to the economic to the activist, Jain refuses the single narrative focus of most works on the SBNR; human phenomena that can be analyzed through a single
lens or narrative are few and far between, and existing research in this area too often yields a suspiciously tidy story.

The heart of the book includes sophisticated analyses of: two politically divergent but equally entrepreneurial and global-capitalist yoga gurus; "athleisure apparel" corporations, such as lululemon, that successfully market consumer goods as a purchased commitment to social justice; and
therapeutically-focused applications of spirituality that concentrate on healing the broken person rather than undermining the system that broke that person in the first place.

Many spiritual commodities, corporations, and entrepreneurs, Jain suggests, do actually acknowledge the problems of neoliberal capitalism and in fact subvert them; but they subvert them through mere gestures. From provocative taglines printed across t-shirts or packaging to calls for "conscious
capitalism," commodification serves as a strategy through which subversion itself is colonized.

"In Peace Love Yoga, Jain analyses growing spiritual industries and their coherence with neoliberal capitalism. "Personal growth," "self-care," and "transformation" are just some of the generative tropes in the narrative of these industries. Jain illuminates the power dynamics underlying what she calls neoliberal spirituality, illustrating how spiritual commodities are rooted in concerns about deviancy, not only in the form of low productivity but also forms of social deviancy. Jain, however, does not just offer one more voice bemoaning the commodification of spirituality as a numbing device through which consumers ignore the problems of neoliberal capitalism or as the corruption or loss of "authentic" religious forms. Instead, she asks what we should make of subversive spiritual discourses that call on adherents to think beyond the individual and even out into the environment, claims to counter the problems of unbridled capitalism with charitable giving or "conscious capitalism," challenges to the imperialism behind the appropriation and commodification of products from yoga to mindfulness, calls for women's empowerment, and efforts to greenwash commodities, making them more environmentally "friendly" or "sustainable." Rather than a mode through which consumers ignore, escape, or are numbed to the problems of neoliberal capitalism, many spiritual commodities, corporations, and entrepreneurs, Jain suggests, do actually acknowledge those problems and, in fact, subvert them; but they subvert them through mere gestures. From provocative taglines printed across t-shirts or packaging to calls for "conscious capitalism," commodification serves as a strategy through which subversion itself is contained"--