Demystifying Spiritual Materialism

No matter what the practice or teaching, ego loves to wait in ambush to appropriate spirituality for its own survival and gain.

Chogyam Trungpa, Cutting Through Spiritual Materialism

I first discovered the book Cutting Through Spiritual Materialism over three years ago, while browsing the shelves at the independent book store, Blue Cypress Books in New Orleans. I was not yet a yoga teacher, but always found myself magnetized towards all things related to spirituality and philosophy, which is why this particular book written by Chogyam Trungpa Rinpoche caught my attention.

It’s one of those rare books which is filled with wisdom and guidance for the novice and the lifelong practitioner alike. Even better, the teachings aren’t meant to shame our egos into perfectionism in regards to materialism, but rather to strengthen and shape our spiritual and psychological awareness through our real-life experiences. The teachings in this book have helped support my own journey of self-awareness, from spiritual practitioner to a continued student of both Indic and Tibetan Buddhist Tantric lineages, and now as an experienced yoga teacher.

What draws me to write about spiritual materialism is the importance of understanding how to apply the philosophy of nonduality to this already Tantric concept. Often the first step we take while navigating our inner landscape is looking outside of the self for guidance, perhaps in the form of a teacher, practice or book. Without the help of something or someone outside of ourselves we may not know how to progress on the spiritual path alone. If this form of help immediately or eventually becomes an attachment, learn to cast your guilt aside. The ego will struggle to determine, “do my attachments make me good or bad?” Through a Tantric lens this pejorative inquiry can be replaced by the question, “do my attachments make me more aware or less aware?” Consistent awareness is the key to skillfully navigating our spiritual lives with grace.

The term spiritual materialism, came to the west during the 1970’s through Tibetan teacher of Vajrayana Buddhism, Chogyam Trungpa Rinpoche. Fetishising Eastern religions had become the norm amongst a generation of baby boomers eager for a taste of the seemingly exotic and mystical realms of spiritual practices, such as meditation and yoga. Observing this sensation firsthand, Trungpa lectured on the subject and published the book Cutting Through Spiritual Materialism, advising young Western practitioners to bring awareness to their sadhana (Tantric spiritual discipline) by simplifying and breaking down external modes of spiritual practice.

Now, over forty years later, the regularity and magnitude of goods marketed to those of us who walk a spiritual path can feel absolutely hypnotic. The addition of social media has influenced a new generation of spiritual materialists, those who carefully curate their spiritual lives and tread the line of embodying a lifestyle of pseudo-spirituality. The danger lies in the belief that the accumulation of things can increase our spiritual proficiency.

Embellishments, accessories and tools ( a sheepskin rug, crystals, a statue of a deity, etc.)  from the material world may sublimate our practice through aesthetics, intention or devotion, but were viewed by Trungpa as nonessential. The key is to determine what (if any) tools are necessary for our individualized practice. Are we spending more time projecting a superficial veil of glamour or beauty over our practice space, or are we focused on restoring our own inner light and innate beauty?  If these tools are distracting us from our ability to view our physical and internal landscape with clarity, it’s time to reevaluate why we practice at all.

Spiritual materialism is not limited to objects in the material world, but may include any ritual, teacher or ideology which we hold too tightly. This fundamental spiritual concept can be traced back to both Tibetan Buddhist and Indic lineages of Tantra. In the ancient Sanskrit text the Kularnava Tantra, Shiva states, “O Goddess, if people could become liberated by smearing themselves with mud and ashes, then villagers who live amid mud and ashes should all be liberated.” In these words it is revealed that even the life of the ascetic who lives without possessions, may not be entirely devoid of ritualistic dependency. Wisdom lies in the realization that any ritual act itself will not lead us to enlightenment without the development of self-awareness and deep introspection.

When we choose to identify too strongly with anything or anyone, we run the risk of stifling our overall autonomy, individual creativity and personal growth. Without using our  intellectual discernment, we run the risk of veering towards spiritual stagnation or even dogma. It’s up to us to determine if our attachments are based on internal fear or pride, and if we find ourselves bypassing natural emotions, intuition or somatic awareness. If we feel free to question, modify or lose our means of practice completely to adapt to our ever-changing needs, it’s likely we embody a healthy attitude of detachment.  

It’s important to acknowledge that the use of spiritual tools during our practice is not inherently bad. It’s not what we use, but how it is used.  Awareness and knowledge of why something is used is imperative to creating a powerful practice of value and reverence for that tradition or methodology. Many profound spiritual practices have been diluted or misused because of a lack of personal responsibility, failing to honor the indigenous cultural integrity of those practices.

Additionally, not every practice that seems enticing is meant for those outside of a select cultural heritage, tradition or initiation. Taking responsibility for how a practice outside of one’s culture is carried out (if at all) increases personal and spiritual integrity. Researching spiritual anthropology and seeking out teachers that come from reputable and strong lines of lineage are pathways to creating a knowledge and experience-based practice which stems from cultural respect and personal integrity.

Using rituals, teachers or tools can certainly strengthen our commitment to a chosen practice, but should not be used indiscriminately as the sole means to practice. Cutting through spiritual materialism means having the courage to question whether our current path is one of attachment or one that broadens our personal autonomy.

The antidote to spiritual materialism lies in a minimalistic approach. Just like clearing a chaotic room of clutter, freeing the mind of attachments (whether mental or physical) aids our ability to see the inner self with heightened visibility. Looking inwards with regularity allows our fears and desires to be contemplated and our insights and awareness to grow. Further peeling back the layers of ego and the nonessential identity, we reveal the truly expansive and authentic nature of simply being.

Spring, Pushkar

Summer, Koh Yao Noi

Spring, Jodhpur