Cheryll Aimee Barron

High tech’s missionaries of sloppiness

Computer companies specialize in giving consumers lousy products -- it's the American way of techno-capitalism.

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High tech's missionaries of sloppiness

Have you had a rat’s nest of computer-related problems take over your life lately for days, or even months — wrecking your work schedule, your leisure plans and your sleep?

If you have, I’m sure you long for the day I do, when computer and software companies that inflict more pain of these dimensions on consumers than any other industry are flattened by the competitor they so richly deserve — the cyber equivalent of the AK-47. That’s the Automat Kalashnikov 1947, the rifle that for roughly half a century has continued to outsell all its rivals — including its chief American competitor, the M16 — around the world.

The AK-47 has every attribute of products I love best. Type the name of this assault weapon into Google and you’ll find site after site listing the same shining virtues: little changed from the original model, the AK-47 and its derivatives are deliberately simple in design, therefore easily and inexpensively manufactured — and above all, reliable, the reason why an estimated 40 million of them have been made so far. For many years, the far more complicated M16 — packed with innovations — was famous mostly for jamming.

It hardly requires a shrink to explain why someone like me — who ordinarily finds the very idea of guns nauseating — should enjoy conjuring up the arms business when reminded that American computer companies are fully aware of the glitchiness of their products and don’t care.

I’m not talking about planned obsolescence, the (dubious) idea that shortened life spans have to be built into industrial products to ensure that industries have enough customers to stay alive.

I am talking, for instance, about the unsurprising message in PC World’s July issue — based on responses from 16,000 subscribers — that computer owners are having more trouble than ever with their machines, and that very few of them are happy with these products or the quality of service from their makers. In analysing repair histories of 13 kinds of products gathered by Consumer Reports, PC World found that roughly 22 percent of computers break down every year — compared to 9 percent of VCRs, 7 percent of big-screen TVs, 7 percent of clothes dryers and 8 percent of refrigerators.

I am talking about a study of personal-computer failure rates by the Gartner Group discovering that there was a failure rate of 25 percent for notebook computers used in large American corporations. “That means one out of four notebooks will fail in a given year,” says Kevin Knox, a technical director at Gartner, who believes that that rate has in all likelihood increased since the study was done three years ago.

None of this is accidental. A culture of carelessness seems to have taken over in high-tech America. The personal computer is a shining model of unreliability because the high-tech industry today actually exalts sloppiness as a modus operandi.

Not long ago, Silicon Valley marketing guru and venture capitalist Regis McKenna — for whom I was editing a book — told me that high-tech leaders who had once made pilgrimages to Japan to understand quality circles and other tools of quality control had lost interest in those buzzwords of the 1980s. They had come to see their product reliability problems as an inevitable side effect of what they excelled at — innovation at top speed.

“‘Act fast and fix the problems later’ is how we operate here,” Regis said. He showed me a Stanford Computer Industry Project study whose conclusion was that Japan would always lag behind America in software innovation and sales because of a business culture in which perfectionism is rampant. Unlike Japanese computer companies hobbled by elaborate quality control and testing procedures, the Stanford researchers found, American companies accept “good enough” quality for the sake of speed. Being first to market with new products is exalted as the highest goal here, and companies fall back on huge technical support and customer service staffs to cope with their many errors of commission and omission.

“Don’t worry, be crappy,” was how Silicon Valley veteran and pundit Guy Kawasaki expressed the same idea two years ago, in a speech that won him a standing ovation. He explained to his audience of 1,000 entrepreneurs that revolutionary products don’t have to be fault-free: “Do not believe that the first version has to be perfect. If the software industry were honest, they would tell you the algorithm is: ship, then test.”

But what does the personal computer industry mean when it says “first version”? Seemingly, anything. The new features crammed into virtually every product and every software release could put most of our significant computer-related purchases into that category.

Computer and software companies could improve the reliability of their products. But they simply don’t.

Thirteen years ago, Watts Humphrey, a 27-year veteran of IBM who is now a fellow of the Pentagon-financed Software Engineering Institute at Carnegie Mellon University — developed a methodology for designing quality and reliability into software products. The idea at its core is that high quality has to be designed into software development and manufacture from the start; it cannot just be “tested in” at the end of the process.

So what about those companies that whine that giving consumers bug-free products would mean raising their prices by as much as 50 percent? Quality-focused software development can dramatically shrink overall development costs, says Humphrey. The few American companies that have adopted his techniques show astonishing results. For instance, at Raytheon Electronics Systems, where the cost of quality was almost 60 percent of total production costs in 1990, that tab had fallen to 15 percent by 1996 and has since sunk below 10 percent.

Humphrey believes that there is no excuse for glitchy software. “We should stop talking about software bugs as if they were mere annoyances,” he has said. “They are defects and should be so labeled.” Unlike software companies, he said, “Many other industries produce high quality products and take full responsibility for their defects.” Though commercial aircraft are, like computers, extremely complex hardware and software systems, their makers do not duck responsibility for their flaws.

But Humphrey has been ignored by the American personal computer industry. Many technologists note an eerie parallel to the American automobile industry’s disdain, in the 1950s and 1960s, for the quality-boosting methodologies invented by W. Edwards Deming — on which Humphrey’s technique is closely modeled. And they predict that someday soon, the computer industry of some foreign country that embraces Humphrey’s ideas will do to its American competitors exactly what Japanese car makers did to Detroit.

Bryan Pfaffenberger, on the faculty of the School of Engineering and Applied Science at the University of Virginia, is one of many experts reminding us that the Japanese auto industry thrived by giving Deming’s ideas a home:

“Japanese car makers took Deming’s teachings to heart,” writes Pfaffenberger, “and they started making some exceptionally fine automobiles. What’s more, they were cheap. The result? Japanese auto makers grabbed nearly a third of the U.S. market and most of the international market.”

Already there is one foreign country venerating Humphrey, 73, the way the Japanese did Deming. India has 22 of the 38 software companies around the world that have adopted his methodology and are certified to have met the Software Engineering Institute’s highest — “Level 5″ — standards for quality. (Four American companies, including Perot Systems and Citicorp, own Level 5 subsidiaries in India.) Last year, the Indian government and several Indian companies founded the Watts Humphrey Software Quality Institute in Chennai, in South India, where a contract software development firm called Advanced Information Systems is churning out software with just 0.05 defects per 1,000 lines of code — “better than the space shuttle’s software,” Pfaffenberger says — and has, as a result, doubled its profits.

Critics of Humphrey’s high-quality software regimen — which imposes strict performance measures on programmers — protest that it cramps creativity. “[A] fine expression of 19th-century ideas about scientific management … It’s a good thing for the technology that so few people are disciplined in the way Humphrey proposes,” grumbles a techie reviewer of one book by the quality expert, “A Discipline for Software Engineering,” at Amazon.com.

The unwillingness of programmers to submit to micro-management might be understandable from a psychological perspective. But any victim of defect-riddled personal computers — which is to say, virtually every user of these machines — is unlikely to have much sympathy for their feelings on that score. Speaking out on our behalf is a growing band of respected computer scientists and engineers who argue that the era of playful creativity governing the design and manufacture of PCs is over, and that it has got to give way to one in which computers are seen by their creators as being more like bridges and tunnels than, say, the houses of Frank Lloyd Wright or Le Corbusier.

So what can we do?

“While stories of bad software killing people are still rare, they exist and may portend the future,” James Morris, dean of the Carnegie Mellon School of Computer Science, recently argued in an essay proposing a joint research and education push by universities, government and industry to improve the dependability of computer systems.

He suggested calling this the High Dependability Computing Consortium (HDCC), warning that “as we entrust our lives and livelihoods to computers, many systems will effectively become critical … Even a simple word processor can become mission critical if it crashes a few minutes before the courier pickup deadline for a proposal submission. It is vital that even everyday, seemingly non-critical applications be raised to a higher level of dependability to replace the enormous hidden costs their unreliability levies on businesses and individuals.”

But set against the practices of the personal computer industry, Morris’ perspective might easily belong to another galaxy.

Common sense would seem to suggest that measuring defects is a vital first step toward eliminating them. Incredibly enough, no one collects (un)reliability statistics for personal computers and software. “There’s no independent body today collecting numbers and the companies themselves certainly won’t give out any information about the performance of their products,” says Gartner’s Knox.

Common sense would also seem to hold that knowing the root causes of breakdowns is essential in preventing recurrences. Yet, in a short paper Knox sent me, he wrote, “PC problems are very rarely diagnosed. Rather, ad hoc solutions are immediately applied.” The accepted industry practice, he said, is “fix rather than diagnose … For example, rather than diagnosing and fixing a specific system-level problem, the [computer company] might immediately apply a new motherboard assembly and BIOS, never determining what the root cause of the problem was.”

It’s as if Kawasaki’s “don’t worry, be crappy” advice about the development of products had become a license for slipshod work in every sphere of computer companies’ operations; carelessness that freely wastes these firms’ own resources.

Even a mere computer-user can see this. Let me explain. Twice, between May and October of this year, Dell, America’s biggest direct seller of personal computers to consumers, had to replace the modem in a $3,600 portable machine still less than two years old that replaced its predecesor, a lemon, within six weeks of my original purchase. (I will leave the reader to imagine what weeks of pointless troubleshooting, assisted by Dell’s telephone tech support — first on behalf of one computer and then each of two modems — did to deadlines for my own work.)

After my second Dell modem failed, the company was supposed to send its on-site service tech to my house with a new motherboard as well as a third modem. But someone at a Dell warehouse somewhere in Texas failed to put the motherboard on the plane, so that the same service tech had to wait for another expensive overnight shipment and pay me another call two days later. When changing both components did no good and I was asked to let Dell fly my machine to its repair shop in Tennessee, my local Airborne Express truck driver also had to make a second trip to my house because the reference number a Dell employee gave the air-freight company did not match the one she had given me. And at the end of all this, when I finally had a working computer again, no one at Dell could tell me why the cause of the latest episode of trouble was essentially unknown. (“Fix, don’t diagnose.”)

One more example of monumental inefficiency and waste. In the early autumn, two separate faults in my Hewlett Packard printer — slightly older than a year — led to hours-long tech support calls over several days, at the end of which the company’s tech support staff told me I needed the latest version of its software driver, and that I’d have to exchange my printer for a new one they would send out.

The replacement printer arrived the next day, shipped by Fed Ex even though it was perfectly useless without the new driver, for which I was told I’d have to wait a week. A kind HP tech support lady, Joann Osier, took pity on me when — after three weeks in which I had two printers but could print nothing — I still hadn’t received the promised software CD. She said she would simply Fed Ex me a sample copy she happened to have sitting on her desk, and she did. I thought of that good Samaritan with special gratitude nearly two months later, when the software promised nearly three months earlier finally appeared on my doorstep: It had been shipped by (priority overnight) Fed-Ex.

Perhaps the biggest irony in all this is that the shoddiness of high-tech products means that people don’t use more than a very small fraction of the innovations developed at breakneck speed that are supposed to justify high-tech sloppiness. For a start, many of these have more style than substance — what computer scientists are calling “feature-itis,” “glitzware” or, in a pointed reference to the products of late-1950s Detroit, “tail fins” and “flashy chrome bumpers.”

But that’s not the worst of it. In a syndicated newspaper column published in the Los Angeles Times on Nov. 27, Gary Chapman, director of the 21st Century Project at the University of Texas and an authority on the social implications of new developments in information technology, noted that “repeated experiences with software glitches tend to narrow one’s use of computers to the familiar and routine. Studies have shown that most users rely on less than 10 percent of the features of common programs as Microsoft Word or Netscape Communicator. It takes a high toleration for frustration and failure to explore beyond the boundaries of one’s own comfort level … It also calls into question how much money and energy we spend on new software features that most people don’t use or even know about.”

In the essay by Carnegie Mellon’s James Morris on computer dependability, he wrote, “In the 1950s, what was good for the car industry was good for the U.S. … As with car quality in the 1950s, it is widely argued that it is a disservice to stockholders to make software more reliable …” I e-mailed him a few days ago to ask what he thought it would take before this state of affairs ends. In his reply, he mentioned that a number of Silicon Valley companies, as well as NASA and his university, would be launching his brainchild, the High Dependability Computing Consortium, on Monday. But he didn’t promote his consciousness-raising effort as the most likely agent of change (and he gave no answer at all to my supplementary question about whether American computer or software companies — as opposed to universities and government agencies — had committed serious sums of money or resources to the project.)

“Not until the consumers demand [quality] and get it from overseas will the reigning companies believe,” he e-mailed me. “American computer and software companies are making too much money in the current environment to care.”

How the West was fleeced

By spoon-feeding a spiritually starved America with wisdom pellets from the East, Deepak Chopra has turned himself into a one-man publishing empire

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Oh, East is East, and West is West, and never the twain shall meet……
– “The Ballad of East and West,” Rudyard Kipling

No one understands what the inner American is craving and yearning for these days as well as a genial, chubby endocrinologist-turned-guru from India called Deepak Chopra. Chopra has not one but two hardcover bestsellers on the current Publishers Weekly list: “The Way of the Wizard: Twenty Spiritual Lessons for Creating the Life You Want” and “The Seven Spiritual Laws of Success.” And mighty New York publishers who consider guessing the needs of the great American public their prerogative are all but committing hara kiri in paroxysms of envy.

With the vengeful glee of an author forced by a string of rejections to publish his first book himself (“Creating Health: The Psychophysiological Connection,” 1985), Chopra has scotched the efforts of any one publisher to harness him with the exclusive, multi-book contract to which bankable authors usually submit. His current bestsellers — published, thanks to the labors of his team of ghostwriters and rewriters, within a year of each other — were issued by two different firms. His 11 other titles in print are divided between five houses.

Whether or not Chopra’s popularity survives the growing backlash against him, no one in the publishing establishment can think of another author with comparable latitude and clout. And oh, how this rankles! Last year, the head of one respected firm, incensed by Chopra’s reversal of the usual balance of power, offered me, through my agent, a healthy advance for a book that would unequivocally expose Chopra as a charlatan. Yet not a single publishing executive of several I telephoned recently was willing to criticize him or his oeuvre on the record. “He wants to stay as far as possible from any comment on Deepak Chopra,” reported the assistant to a top executive of
HarperSan Francisco, a specialist in New Age thought.

“Of course. Because they all hope, for the sake of the bottom line, that he’ll do a book with them,” chortled Eden Collingsworth, once president and publisher of Arbor House, who maintains close ties with the Manhattan book business in spite of departing for Los Angeles six years ago to start the magazine Buzz. She ventured a barbed supposition of a sort book people are only muttering to each other in private: “I guess for a publisher, the trick with non-books like his is not to read them before you buy them.”

But millions of Americans, tough-minded business executives among them, clearly disagree. Something in them is resonating resoundingly with, for instance, Chopra’s quasi-Hindu “Law of Detachment” in “Seven Spiritual Laws.” “Detachment,” writes Chopra, “is synonymous with wealth consciousness….True wealth consciousness is the ability to have anything you want, anytime you want, and with least effort.”

Thousands of readers snatching copies of that book off shelves today helped to make bestsellers of earlier Chopra works such as “Ageless Body, Timeless Mind” (1993), of which youth-obsessed Americans bought over a million copies
in hardcover. In it Chopra lays out, not for the first or last time, the message that made him famous: there is no objective, material world independent of ourselves, the observers.

Chopra brazenly braids this regurgitation of a core premise of Hindu philosophy with similar-seeming ideas from quantum mechanics to argue that we can use our intelligence or “awareness” to “reinterpret our bodies” and reverse or slow down aging. Entropy, he says, “doesn’t apply to intelligence — an invisible part of us is immune to the ravages of time.” Sages and spiritual masters have long understood how to manipulate the flow of intelligence “to keep the physical body orderly and young.” He went over this same ground in “Body, Mind and Soul,” a lecture broadcast nationwide over public television last year that helped raise over $2 million for PBS in fund-raising drives.

An investigation of the roots of the Chopra phenomenon suggests that it really is people like me, who grew up in India, and not American publishers, who should be flagellating themselves for not “doing a Chopra.”
Possibly even before I could speak, I had learned the World View of many thinking Indians, simplified for children, and reduced to its bare essentials (unkind children sometimes deployed it to tease me about my Western ancestors). It went like this: in the West, people had spent many centuries consumed by a dreary struggle to survive. When not huddled in gloomy caves, the poor things did nothing but shiver, gather wood, build fires and hunt for food and furs.Meanwhile, thanks to a beneficent climate and soil that easily yielded crops in abundance, Indians had the leisure for magnificent cerebral constructions to invent and perfect philosophy and religion, to speculate on and solve the great ontological and spiritual riddles. But, we children were told, in the day now dawning, Westerners had devised enough technological solutions to the inconveniences they were once beset by to have time to seek answers to the great questions. Where was the quest leading them? To India, of course!

Many of us children scoffed. Western marvels like skyscrapers, television and jumbo jets plainly counted for more than the mumbo-jumbo of Eastern mysticism. Looking around us at Indian poverty and dirt, the World View seemed to us a trifle desperate. It was a bit like an impoverished ex-dowager duchess subsisting on boiled turnip tops predicting that nouveaux riches would come to her begging to be taught table manners.

Chopra’s rocket-like ascendance shows that it is we who were terribly mistaken.

I met Chopra in Southern California two years ago, after I watched him mesmerize an audience. He was a chunkily corporeal figure spouting his airy, misty ideas with an earthy conviction typical of his people, Punjabis from India’s richest agricultural state, the Punjab. At question time he drew on his prodigious memory to quote verbatim and impromptu from the writings of Einstein, Shakespeare and Tagore, and from the Hindu scriptures. He glided down aisles, microphone in hand, like a small tractor on castors. He switched easily between a small cast of personae: puckish, coolly authoritative, unctuous and princely, like the adored eldest son of a cardiologist father he described in his 1988 memoir, “Return of the Rishi,” published before the world had ever heard of him.

At our meeting, it was immediately obvious that he, too, had been injected with his dose of the World View. Why were millions of Americans turning to Hindu spiritual practices like yoga? “There’s a time and a place and a historical reason for why somebody goes into this,” he answered demurely. “It is when your basic needs are met. You say, well, I’ve got my home, my cars, my family. Is this enough?”

But Chopra’s particular path to guruhood demonstrates that the Easterner who would instruct the West in how to live must first become adept at the Western modus operandi. This he did brilliantly. Migrating to Massachusetts in 1970 from India, where he was trained in Western medicine, specializing in endocrinology, he was only 37 when he became chief of staff at New England Memorial Hospital in 1985.

Not long after that, seeking a cure for heavy smoking and drinking brought on by overwork, he discovered transcendental meditation and (after being a scoffer in his youth) Hindu philosophy. The practice of TM eventually led him to its inventor, the Maharishi Mahesh Yogi. In Chopra, the Maharishi suspected, he had the perfect bridge for exporting to the West India’s ancient system of holistic folk medicine, Ayurveda, which is part of Hindu doctrine.

And the Maharishi was right. Since the publication in 1989 of his third book, “Quantum Healing,” Chopra’s cross-cultural translations of Ayurvedic theory and practice have won him millions of fervent Western devotees.

For Westerners made uneasy by Eastern mysticism, Chopra has sugarcoated the cosmic Ayurvedic model of sickness and health with conceptual parallels with physics and a lot of its language. For example, “You are not looking at the field in every wave and particle, the field is your extended body….you are a local concentration of information and energy in the wholeness that is the body of the universe.”

And he has combed Western scientific literature for controlled studies that apparently confirm old Indian precepts. In “Perfect Health,” for example, he proceeds from the Indian saying, “If you want to see what your thoughts were yesterday, look at your body today,” to two facts apparently established by Western research: More heart attacks occur at nine o’clock on Monday morning than at any other time, and people least likely to suffer fatal heart attacks are exceptionally happy in their work. “Certain people who hate their jobs get out of them on Monday morning by giving themselves a heart attack,” he posits.

Chopra’s timing could not have been better. His missionary work on behalf of Ayurveda coincided with a huge swell of dissatisfaction with increasingly costly Western medicine. He, more than anyone else, is responsible for today’s exploding interest in alternative medicine in America and some treatments are now seen as legitimate enough to be covered by medical insurance.

Basic Ayurveda is about taking responsibility for one’s own health. Despite the exotic regimens and foods it prescribes, it even reminds Westerners of the sort of timeless, commonsense advice their grandmothers dispensed. Get enough sleep. Eat sensibly. Move your bowels regularly. Ayurveda elaborates on what most of us have always known instinctively that our mental, spiritual and emotional states do affect our bodies; that treatment for illness is ideally tailored for the differences between people.

So far, so good. But East and West can understand the identical message in radically different ways. Easterners really are more at ease with slippery metaphysical ideas than are practically-minded Westerners. They are also better able to gauge when and how to apply precepts derived from those ideas, and what to expect or not expect in the way of results.

Last August, New York magazine reported the case of a California woman who sued Chopra and some of his colleagues after her husband died of leukemia after taking Ayurvedic treatments for nine months (at a cost of over $10,000) at organizations allegedly linked to Chopra. The suit alleged that the woman’s husband had been filled with false hopes. She believed she had grounds for complaint in spite of her husband’s having signed a form acknowledging that Ayurveda was not a substitute for conventional cancer treatments.

Paradoxical thinking holding the tension of the opposites is as natural as breathing in the intellectual tradition of India. Unlike many Westerners, Indians have no trouble with combining Ayurveda and modern medicine to treat the same illness, despite differences between these approaches that are in many respects sufficiently great for one to invalidate the other. Quintessentially Indian in this way is the story of C.V.Raman, the physicist awarded a 1930 Nobel Prize for his study of light. Before a solar eclipse 50 years ago, he raced home from his Calcutta laboratory to take a superstitious ritual bath. He is reported to have said, when pressed for an explanation, “The Nobel Prize? That was science. A solar eclipse is personal.”

Chopra himself is keenly aware of the limits of East-West exchanges. Of meditation, he said, “See, in the West we try and define it in terms of objective findings including alpha states and hormones and physiological responses. But meditation is a subjective experience that can’t be defined.” He sighed. “You know, it’s just a Western obsession to want to define and label things.”

Apparently looking to minimize misunderstandings by dressing up some of his messages in the myths and esoteric traditions of the West, Chopra invoked shining Camelot in his novel, “The Return of Merlin.” In one of this year’s Chopra bestsellers, “The Way of the Wizard,” Merlin reappears, instructing the future King Arthur and the knights of the Grail about mastering life on earth. When not conjuring emeralds or potatoes for lunch out of thin air, Chopra’s Merlin holds forth in a wild jumble of recycled Hindu doctrine and Jungian psychology. For instance, in the book’s Chapter 11, Carl Jung’s intricate interpretation of the psychological meaning of medieval alchemy becomes: “You are your own alchemist, constantly transmuting dull, lifeless molecules into the living embodiment of yourself.”

The second current Chopra hit, “The Seven Spiritual Laws of Success,” suggests that another tack with which he hopes to head off disenchantment among his followers is to switch from a focus on healing to getting rich.

Lifting the burden of guilt from Americans under the sway of the Christian characterization of money as “the root of all evil,” Chopra’s laws offer spiritual sanction (and techniques) for today’s obsession with making a bundle. Many people, like a woman working for Chopra who told me she learned of his existence when he spoke to members of the New Age church for which she had left Catholicism, feel they do need such sanction. “The New Age churches believe a lot of the same things Deepak does,” she said. “That, for one thing, there’s nothing wrong with prospering, that one person being prosperous doesn’t mean another person has to be poor.”

Even if Chopra does insist, in “Seven Spiritual Laws,” that material wealth is only one component of success, the book is heavily permeated by the assumption that it is the component of greatest interest to its readers. “And when you are grounded in the knowledge of your true self,” pronounces Chopra, “you will never feel guilty, fearful or insecure about money. Or affluence. Or fulfilling your desires.”

The huge spectrum of subjects on which Chopra has chosen to pronounce is consistent with the fundamental, and persuasive, Ayurvedic idea that all spheres of life are closely interconnected. Ayurveda is usually translated as “the science of life.” It is pointless to try to brand him a charlatan for presuming to such wide ranging authority, or for the insubstantial will-o’-the-wisp quality of many of his explanations. Much of the Hindu philosophy he oversimplifies and trivializes, often with clownish results, is all but impenetrably abstract, arcane and mystical to people other than religious scholars or philosophers.

Earlier this century, another transmitter to the West of ideas derived from this great tradition, Jiddu Krishnamurti, also won legions of followers (Chopra eventually among them: in 1994, he spent close to $5,000 for the entire contents of the catalog of the Krishnamurti Foundation of America, which includes every last book and taped talk by Krishnamurti). But Krishnamurti’s interpretations were almost as intellectually demanding as their source material; lacking Chopra’s common touch and homogenizing skills, Krishnamurti had only a fraction of his impact.

Christian missionaries clubbed heathens over the head to force them to adopt their views of God and the universe. But purveyors of Hindu ideas like Chopra and other New Age pundits are like parent birds stuffing tidbits into the eagerly upturned beaks of chicks. Of their own free will, Americans are paying to acquire Chopra’s books and videos, tuning into PBS broadcasts of his lectures and begging him to address groups of admirers in person.

Instead of seething and carping, New York publishers unlucky enough not to have their lists graced by a Chopra offering might do better to buy their own copies of
“Seven Spiritual Laws” and hone their “wealth consciousness.” Learn, for instance, that “if you do not experience stillness in your consciousness….you could throw the Empire State Building into it and you wouldn’t notice a thing.” And try not to snigger, but to concentrate.

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