Showing posts with label ageing. Show all posts
Showing posts with label ageing. Show all posts

2016/10/05

Philadelphia Reflections: Japan and Philadelphia

Philadelphia Reflections: Japan and Philadelphia



JAPAN AND PHILADELPHIA
Philadelphia and Japan have had a special friendship for 150 years.
Philadelphia has long been a maritime city. Our whaling vessels were shipwrecked off the coast of Japan even while it was a closed and hostile island kingdom. Philadelphia and Japan really started to notice each other at the 1876 centennial exhibition, a moment when Philadelphia and Japan alike were discovering the rest of the industrial world. In modern times, friendly relationships were firmly cemented by Philadelphia Quakers taking an active role in the relief of interned Japanese-Americans after Pearl Harbor, ignoring those who called their American loyalty into question.

Madame Butterfly (2)

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John Luther Long
There are two ways of looking at the love affair of Pinkerton, the dashing Philadelphia naval officer, andMadame Butterfly, the beautiful Japanese geisha. John Luther Long wrote about it one way, and Puccini somehow portrays it another, even though Long collaboratedon the Libretto of the opera. Puccini, of course, was himself a famous libertine, tending to the typical belief of such men that women somehow just enjoy being victimized. Long was a Philadelphia lawyer, trained to keep a straight face when people relate what messes they have got into. If you know the story, you can see Long in the person of Sharpless, the consul. Sharpless is definitely meant to be a Philadelphia name.
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Madame Butterfly
Long was one of the early members of the Franklin Inn, and it is related he wrote much of his successful play at the tables of the club on Camac Street. David Belasco was the "play doctor" who knew how to make a good story fill theater seats. Even after Belasco's polishing, the play came through as a portrayal of the well-born gentleman who had been trained to regard foreign girls as just what you do when you are away from home. His real girl friend, the beautiful Philadelphia aristocratic woman in a spotless white dress, was the sort you expected to marry. In just a few sentences of Long's play, this woman comes through as just about as distastefully aloof to foreign women as it is possible to be, while remaining rigidly polite about it. Butterfly sees this at a glance, knows it for what it is, and knows it is her death. Her duty immediately is "To die honorably, when one can no longer live with honor".
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John Long Letter to the Franklin Inn
It is Puccini's genius to take this story of how two nasty Americans destroy an honorable Japanese girl, and using that same story with the same words, make it into a romantic woman being destroyed by a hopeless, helpless love affair. The power of the music overwhelms the story, and sweeps you along to the ending. Even if you feel like Long/Sharpless, dismayed and disheartened by watching some close acquaintances doing things you know they shouldn't.
When Puccini's opera comes to Philadelphia every year or so, the Franklin Inn has a party for the cast, one of the great events of the Philadelphia intellectual scene. Somehow, the full intent of Luther Long's work never seems to come out.
Download the video player fromapple.com/quicktime

Emperor's Doctor

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Kitamura Katsutoshi
As told by one of his fellow interns who is now a very old man, Kitimura was one of the best interns the Pennsylvania Hospital ever had; diligent, dependable, intelligent and infinitely polite. He married one of the hospital's nurses, and they tended to keep to themselves, especially in 1941, as war clouds began to gather. About two months before Pearl Harbor, both of them mysteriously disappeared. Kitimura's wife later wrote one of her friends that they were inJapan. After the war, it was learned that she had been placed in a concentration camp as an enemy alien, and when released, had divorced him.
Still later, it was learned that Kitimura had a distinguished medical career in Japan. He kept up a minimal sort of correspondence with his old intern pals, inviting them to visit if they were ever in Japan.
In 1985 one of them did so, going to the largest hospital in Tokyo to inquire. Great silence ensued; unfortunately, the revered and distinguished physician had recently died. You knew, of course, that he was the Emperor's personal physician.

Philadelphia and Japan

{Commodore Matthew Perry}
Commodore Matthew Perry
There may have been earlier contacts, but the strong relationship between Philadelphia and Japan seems to trace mainly to the 1876 Centennial Exhibitionhere, when the awakening Japanese decided to introduce themselves to Western peoples. Japan closed itself off from the rest of the world in 1600, and Matthew Perry opened them up in 1854 by shocking them with a display of how far Western culture had pulled ahead of them. When they saw the black smoke coming out of the smokestacks of the steam battleships, and particularly when they saw all those big guns could destroy a town whose own guns could not reach them, the Japanese military government saw it had to do something drastic.
Matthew Perry, the Commodore, was Oliver Hazard Perry's younger brother and a career naval officer. It is very likely he suggested a Japanese overture toPresident Millard Fillmore, whose brief presidency was mostly occupied with trying to compromise his way out the coming Civil War in America. Reacting to a mixture of just enough implied force, and just enough understatement, the Japanese agreed to let American whaling ships refuel and resupply in Japan, to be hospitable to American shipwrecks, and to allow more unspecified landings. As the Japanese tell it, the Emperor had been displaced by the Shogun for several centuries, and was restored to power in1867. Essentially, forces pressing for westernization and trade had pushed aside more militaristic feudalism under the Samurai. By 1876, they were ready to show the world how far they had come.

Inflating and Deflating Japan.

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Herbert Hoover
Survivors ofthe Great World Depression of the Thirties need no convincing about the catastrophe of deflation, but even they would have trouble defining it. Deflation is, well, something that was caused by the 1929 stock market crash, or maybe it was Herbert Hoover'sfault, or maybe Hitler's fault. It is enough to know it was bad, that it's all over, and that it is on page six of the newspapers, below the fold. Unfortunately, it has returned again to crush the poor Japanese for the past fifteen years, but still no one seems willing to say what causes deflation, or what will cure it. So, let's venture.
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World Depression
The world acts as though it believes the following one-liner: The main cause of deflation is inflation. Merely keep inflation under control, and you will then avoid deflation, as well as the awkward need to know what to do about it. The main proof of this fragile argument lies in the fact that America has somehow avoided serious recession for almost twenty years by relying on "inflation targeting". It's a little uncomfortable to notice that the main proof that inflation is the only cause of deflation rests on the fact that we have had no recessions during the time we had no inflation. When central bankers are confronted with the lack of logic in that position, they appear distinctly uncomfortable. It may be correct that only inflation can cause deflation, but the proofs are unsatisfying.
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Rock, Papper, Scissors
So let's retreat to a little safer ground. Let's say that massive shifts of currency can topple the stability of any government or national economy; inflation is the main cause of massive currency movements. However, it's like the old children's game of paper, rock and scissors; you can't be sure in advance whether you want diversification, strength, or flexibility. Stability rests on long term financial commitments, likelong-term bonds, or mortgages,insurance, or pension schemes. But maybe you don't want strength, you might want agility. Then, if you are in a position to anticipate currency disruption, you will shift from long-term to short-term. Panic like that undermines the people who are locked to thirty-year commitments, but may not have thirty years to ride them out. The value of a national currency is tied to shifts in interest rates; that's the same thing, one within borders and the other across borders, like pushing on a balloon.
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cameras
If you think government action can rescue a real panic, look at Japan. TheJapanese sold good cars and cameras, acquiring a lot of foreign currency. That should have caused their own currency to increase in value, but instead the Japanese just printed more of it to maintain the low international price of cars and cameras. All that resulting loose cash, confined within their borders, caused a serious inflation of Japanese real estate and stock market prices; when this inflation shifted around, it capsized their boat. Long-term debts defaulted, eventually bringing the banks down with them.
Perhaps the Chinese have learned a lesson from Japan's experience, but don't count on it.

Inazo Nitobe, Quaker Samurai

{Inazo Nitobe}
Inazo Nitobe
The story of Inazo Nitobe (1862-1933) comes in two forms, one from the Philadelphia Quaker community, and the other from his home, in Japan. One day in Philadelphia, a ninety year-old Quaker gentleman, rumpled black suit, very soft voice -- and all -- happened to remark that his Aunt had married a Samurai. A real one? Topknot, kimono, long curved sword, and all? Yup. Uh-huh.
That would have been Inazo Nitobe, who met and married Moriko, nee Elkinton, while in college in Philadelphia. He became a Quaker himself, and when the couple returned to Japan, the Emperor then found himself with a warrior nobleman who was a pacifist. You can next sort of see the hand of his Quaker wife in the diplomatic suggestion that there were vacancies for Japan at the League of Nations and the Peace Palace in the Hague, and perhaps, well perhaps there could be service to his Emperor as well as his new religion. Good thinking, let it be done. As far as Philadelphia is concerned, Nitobe next appeared when Japan was invading Manchuria, and the Emperor had sent him on a tour of America to explain things. At the meetinghouse on Twelfth Street, Nitobe took the line that Japan was bringing peace and order to a chaotic barbarian situation, saving many lives and restoring quiet. After a minute of silence, Rufus Jones rose from his seat. He was having none of it. And that was that for Nitobe in Philadelphia.
The other side of this story quickly appears if you go to Japan and ask some acquaintances if they happen to have heard the name Inazo Nitobe. That turns out to be equivalent to asking some random American if he has ever heard of Abraham Lincoln. To begin with, Nitobe's picture appears on the 5000 Yen ($50) bills in everybody's pocket. He was the founder of the University of Tokyo, admission to which is now an automatic ticket to Japanese success. He wrote a number of books that are now required reading for any educated Japanese. A number of museums, hospitals, and gardens are named after him; one of them outside Vancouver, at the University of British Columbia.
Nitobe's father, Jujiro Nitobe, had been the best friend of the last Shogun, deposed by the return of the Emperor to effective control, after Perry opened up Japan to Western ideas. The Shogun was beheaded, of course, and the tradition was that the victim could ask his best friend to do the job, because he would do it swiftly. Jujiro was unable to bring himself to the task, refused, and his family was accordingly reduced to poverty. Subsequently, the samurai were disbanded by the newly empowered Emperor, given a pension, and told to look for peaceful work. Inazo Nitobe was in law school when the Emperor's emissary came and said that Japan did not need culture, it had plenty of culture. The law students would please go to engineering school, where they could help Japan westernize.
Nitobe later wrote a perfectly charming memoir, called Reminiscences of Childhood in the Early days of Modern Japan , which dramatizes in just a few pages just how wide the cultural gap was. His father brought home a spoon one day, and this curious memento of how Westerners eat was placed in a position of high honor. One day, a neighbor ordered a suit of western clothes, and hobbled around it it, saying he did not understand how Westerners are able to walk in such clothes. He had the pants on backward.
One of Nitobe's greatest achievements was to struggle with his appointment as governor of Formosa (Taiwan). Japan acquired this primitive island in 1895, and Nitobe had the uncomfortable role of the colonist in Japan's first experience with colonization. He sincerely believed it was possible for Japan to bring the benefits of Westernization to another Asian backwater, and just as the British found in their colonies, there was precious little gratitude for it. Although he was undoubtedly acting dutifully on the Emperor's orders when he later came to Twelfth Street Meeting, he surely knew -- perhaps even better than Rufus Jones -- that there was something to be said on both sides, no matter how conflicted you had to be if you were in a position of responsibility. The most revered man in his whole nation almost surely saw himself as a complete failure.

AFSC: American Friends Service Committee

Two things uniquely characterize the work of the Friends Service Committee (AFSC): it's often both dangerous and unpopular. That's not required for relief following Indonesian tidal waves perhaps, but the work that really needs someone to do is often both dangerous and controversial.
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Rufus Jones
The Service Committee was founded in 1917, mostly by Rufus Jones and Henry Cadbury, as a way of helping conscientious objectors to World War I. The Mennonites, the Brethern, and the Quakers were opposed to all wars not just that particular one, but two of those religions are of German ancestry, and lacked the same credibility of the English-origin Quakers in a war with English allies against the Huns, Boche, and Kaiser enemies. The early focus of the Committee was on the Field Service, or Ambulance Corps; which was plenty close to the action, and plenty dangerous. After the War, the defeated German population was starving, and the Quaker Herbert Hoover directed the relief effort with great credit to the Quaker name, and immense European gratitude.
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Reinhard Heydrich
The primary organizer of
the mass murder of Jews in the Third Reich.
After that, when German Jews were suffering persecution by the Hitler administration, the Quakers initially responded in a uniquely Quaker way. Rufus Jones and two other Quakers went to see Reinhard Heydrich, to tell him the world disapproved of his behavior. They fully realized they represented a pool of important world opinion, particularly within Germany, and it was time to speak truth to Power. The Germans left the room to confer, and the three Quakers bowed their heads in silent prayer. Apparently the room was tape recorded, and when the German officials returned, they did promise some efforts to improve matters. As the situation for the Jews soon got much worse, many Quakers risked a great deal to shelter and rescue the persecuted exiles. Relief to the defeated German populace had to be repeated after that war, as well. Each effort built up more credibility to be able to switch sides for the next effort, and the sincerity has seldom been seriously questioned.
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U.S. government notices to American citizens
or aliens of Japanese ancestry
that they must move to internment camps.
(Photograph by Dorothea Lange. May 1942)
The Japanese were also our hated enemies in World War II, and once more a long history helped the relief effort. Nearly 100,000 American citizens of Japanese origin were interned on the West Coast as potential traitors in 1941, often under deplorable conditions.Clarence Pickett was director of AFSC at the time, and his sister had spent years in Japan as a missionary, so his remonstrations with the American government were prompt and credible. One of the more active workers was Esther Rhoads, sister of the famous surgeon, who had spent time in Japan earlier. One of the ingenious efforts with the Nisei was to assist 4,000 of them to get into college, and find them hostels and jobs while they were away at school. Many of these college students later became prominent in various ways, greatly assisting the post-war reconciliation between the two countries.
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Prince Akihito and Elizabeth Gray Vining
Two Quaker ladies at the AFSC made a totally unique contribution when a request was received to provide a suitable tutor for the Crown Prince, now Emperor. He didn't convert to Christianity, but he later married a Christian, and you can be sure he got a plenty good dose of Quaker style and belief from Elizabeth Gray Vining. This tall, strikingly handsome Philadelphia woman had Bryn Mawr written all over her, and turned heads whenever she entered a room. When she went back home, she was followed as tutor for seven years by, guess who, Esther Rhoads who by then was the director of the Tokyo girls school. It remains to be seen, of course, what the final outcome of this deeply emotional situation will prove to have been. At the moment, the main sufferer seems to be the immensely talented American-educated woman who married the Emperor. But we will see; these are all powerful women in a very quiet way, unaccustomed to losing. One wishes the royal family all the best in their sometimes difficult position.
And then the Service Committee did its work in Vietnam, in Iraq, in Zimbabwe, and Somalia on the unpopular side, in every case. There are stories of venturing into war zones with hundred-dollar bills scotch-taped to their torso, where every fifty feet there was someone who would cut your throat for a dime. One worker in Laos entertained a group of us tourists with tales of living for weeks with nothing to eat but grasshoppers and cockroaches. Dangerous, unpopular, and uncomfortable. It sounds like a wonderful outlet for someone who is a perpetual rebel without a cause, but if you can find one of those at the Service Committee, you must have done a lot of looking.
The Service Committee, like the Quaker school system, is mostly run by non-Quaker staff. That means that neither of them exactly speaks for the religion itself. This little religious group of 12,000 members is stretched thin to provide a vastly greater world influence than its numbers imply. Hidden in the secrets of the group is an enduring ability to attract sincere non-member adherents to their work. And a quiet watchfulness to avoid losing control to any wandering rebels without a cause.

REFERENCES

Window for the Crown Prince: Akihito of Japan, Elizabeth Gray Vining ISBN-13: 978-0804816045Amazon

Philadelphia in 1876: The Centennial

{The Centennial Exhibition}
The Centennial Exhibition
The Centennial Exhibition could easily claim to be the most transforming event that ever happened to our town. It represented the hundredth year of our independence, although 1887 would be the hundredth anniversary of our nation, and anyway the Declaration of Independence was just sort of a hook to hang the exhibition on. Opened in the spring with a speech by the Civil War victor, Ulysses S. Grant, it was also closed in the fall with another speech by him. The planning, design and atmosphere of the whole thing was triumphalism -- the world will never be the same because, this country has arrived. The exhibition introduced to an awe-struck world, the electric light bulb, the typewriter, and the telephone. We've won the Civil War, and this is how we won it. It's too bad of course that we had to tousle up the South that way, but look at how great it is going to be to participate in the Colossus of Tomorrow.
{Corliss Steam Engine.}
Corliss Steam Engine.
The civilized world competed with each other to display their things of pride in national pavilions. And next to them were even bigger pavilions by the States, with even more matters of pride to display. The main exhibition hall covered twenty-one acres. The future was here, and it was machinery. Machinery Hall was filled with thousands of machines of one sort or another, and wonder of wonders, they were all driven by one operator controlling a single huge engine, the Corliss Steam Engine. The Age of Artisans and Craftsmen was over. We had entered the world of Industrialism.
It was intended that the rest of the world should take notice of America, and of course of America's bumper City. Less noticed was that Philadelphia woke up to the rest of the world. Over eight million people attended the exhibition, most of them Americans. A great many Philadelphians spent a whole week poring over the exhibits, and some even spent a whole month doing it. Just as Japan got the jolt of its life when Commodore Peary showed them just how far-out-of-it-all they were, Philadelphia got the same jolt from the European exhibitors at the Centennial. We were showing off, but we were learning.

West Fairmount Park

Fairmount Park is considerably larger on the west bank of the Schuylkill than on the east, and the points of interest are somewhat more diluted by woods and pasture. Partly, that is a a consequence of being the site of the1876 Centennial Exhibition , and partly that urban growth had not encroached so much into the farmland at the time the park was created. On the west bank at the time of the Revolution, there were still 300-400 acre farms, whereas the east bank farms had been cut up into gentleman's
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Centennial Exhibition
estates. The Schuylkill takes two 90-degree turns within the Park limits, leaving a point of high land on either side of the river. On the east side, the East Park reservoir is at the apex, and on the west side the dominant point is Belmont Mansion. For a while there was a restaurant at Belmont, but at the moment it's a pity but little advantage is taken of a very scenic view. Two judges once lived in the mansion, William Peters, and his nephew Richard Peters. William was a Tory, and had to flee to England. Richard made a better guess and as a rebel, therefore could live on in scenic splendor.
For orientation, the West Park mansions extend in an arc from The Solitude in the south, to Chamounix in the north. For the moment limiting our list to houses present when the Park was created, there is Sweetbrier, The Pig-Eye Cottage, Belmont, Ridgeland, Greenland, and the Lilacs. The last three houses belonged to three well-known Philadelphia families, Garrett, J.B. Lippincott, and Walnut, who established themselves in 19th Century commerce rather than 18th Century politics. Sweetbrier was one of those centers of French Philadelphia, when Samuel Breck continued his father's close relationship developed as the fiscal representative of French Forces in America, entertaining LaFayette and other such friends of the new Republic. The Pig-eye cottage is used by the Park administration, and closely resembles the Caleb Pusey house, but otherwise has no remarkable history. Solitude, on the other hand, really was the retreat for John, then Richard, then Granville. John Pennentertained George Washington here while he was presiding over the Constitutional Convention.
{fair}
fair
Fairmount Park is notable for some buildings which are unfortunately no longer there, and some other buildings that were transplanted there. The East Park is a historical monument, while the West Park is more a house museum. Governor Mifflin's house is gone from the Falls area, Powelton is gone, and Lansdowne the estate where the Proprietor John Penn was seized by rebel soldiers. His family was later paid less than a penny an acre for the 21 million acres of Pennsylvania land they clearly owned. Sedgley is also gone; and all of these places have a place in history. On the other hand, it is well to remember that all of the industrial slums along the river were cleared away to be replaced by the charm of Boat House Row.
{Exhibition}
Exhibition
It keeps being repeated that Fairmount Park is the largest urban park in America, but the fact is it is bigger than the city can afford to maintain, just as a monument to the colonial style of life. It was a grand place to have a World's Fair in 1876, and Memorial Hall remains, along with the Japanese pavilion, a truly priceless reproduction of Japan under the Shogun. Fairmount Park has the first Zoo in America, still a place of note in zoological circles, and many ballparks, summer music halls, and other modern recreational attractions. It contains Cedar Grove, a splendid Quaker homestead in Welsh style, transported from its original location in Frankford. The Letitia Street House was too fine an example of 17th Century urban architecture to lose, so it was moved to the Park from Letitia Street, approximately 2nd and Market Streets. William Penn lived for a while on Letitia Street, named after his daughter, but it is not entirely clear who lived in this particular little house. There doesn't seem to be anything you can do about people calling it the William Penn House.
Fairmount Park is the largest urban park. It doesn't have roley coasters, but we don't miss them, and it doesn't have Mickey Mouse, at least so far. There is absolutely nothing like it anywhere. Anyway even if there were, Philadelphians wouldn't notice.

Paying Bills Electronically

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Commodore Matthew Perry
COmmodore Perry "opened up" Japan in 1854, butRonald Reaganopened up the banks and finances of that country more than a century later. Because his chief of staff Don Regan had been in charge ofMerrill Lynch, the Japanese let that company in, and because of some favors by J. P. Morgan in the 19th Century, they also admitted Morgan Stanley. Although several Japanese banks had grown to be the largest in the world, the Japanese never adopted the popular American habit of personal checking accounts. One of the surprised observations of the new American pioneers was that a bank could be pretty successful, without all that expensive nuisance of processing checks. Twenty years later, American banks are starting the long and difficult job of weaning their customers away from paper checks.
There's even a personal story of an early American expatriate sent to work inTokyo for Morgan Stanley, taking his shirts to be ironed by the local Japanese laundryman whose English was poor. Each time he collected his shirts, the American would pull out a blank check, signed with a flourish, accepted with much bowing and murmuring of delight. After several months, an English-speaking Japanese was summoned to one of these ceremonies, and the expiate was politely asked what he was planning to do about paying his bill. His highly venerated checks were all neatly stored in a lacquered box under the counter, but had never been taken to the bank.
Americans are now engaged in a frenzy of using credit cards. Something has to change in that system, which is proving to be a very expensive substitute for checks, since it amounts to giving short-term loans to and from a lot of people who don't need, and didn't ask for, a loan. Given an open choice of paying the invisible extra cost of using a plastic card, or just waiting until the end of the month to complete the transaction, most sensible people would prefer to wait. The plastic card system just can't continue in its present form, and one possible substitute is to use a personal computer to pay bills electronically. That's a step better than using plastic, but as we will describe, it needs to become two steps better before it is really satisfactory.
To do electronic bill-paying you of course need to have a computer, and you have to go through the laborious process of entering a lot of information about each person who is going to get paid. Once that is done, and security precautions established, paying bills is a much simpler task than it used to be. The helpless consumer even has the occasional experience of finding that some creditor billed him twice, or inaccurately; my computer caught your computer making a mistake. It's now hard for me to imagine going back to paper checks and bank stubs.
However, I've become spoiled and demanding. There are four deficiencies in this system which irritate me enough to bring me to a open bidding process: I'll switch my accounts to any bank that fixes them.
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Morgan
1. Invoice memo entry. The entry screen you use when you prepare a check should contain a block to enter some kind of a notation, such as the biller's invoice number. When that block is completed, the material should be printed on the check. The memo might say "Girl Scout Cookies", or "Hedge trimming", or "Invoice # 123456". Any programmer ought to be able to make that change in half an hour, and it could transform the average consumer's box of cancelled checks into a meaningful set of accounts. More importantly, returning the invoice number to the biller would allow him to match the payment to the item, an important step in keeping your accounts straight with a regular counter-party. You are of course saving your creditor some trouble; but if he gets your accounts scrambled, it soon becomes your trouble, too. The inability of any bank I've asked, to make this simple change, is a clear sign that they are using a software vendor for this process, and everybody has stopped engineering the product once a sale has been made.
2. In Process, Processed, Paid. When you pay a bill, the item is noted to be "In Process". An impatient creditor can be told to be patient, it takes a day or so to get this work done. When the bank sends the check, the notation is changed to "Processed". But then, there is a limbo. The bank has sent the check, it washes its hands of it. Six months later, if the postman lost the check in the mail, it will still say "Processed", the creditor is dunning you, you tell him you paid it, he says he never got it, you call the branch bank to get an 800 number to stop payment. On the other hand, if the bank would change the word to "Paid" when the check clears, you would know that the problem is entirely different and act accordingly. If a check is still "In Process" after say two weeks, you stand alerted. Fixing this problem is somewhat more difficult, involving a matching process between the bill paying and the check clearing. The fact that this isn't already done is a strong indication that the bill paying is being done by an outside vendor, and two parties have to come to agreement about how to match records. If, on the other hand, both steps are run by two departments in the same bank, then it may be time for management shuffling.
3. Your bank balance. Once you recognize that this internal reconciliation isn't being done, you see that your bank balance is inaccurate to some unknowable degree. If your bank balance is debited when the check is issued by you, you will have an uncertain balance to the degree that checks haven't been cashed, and you will be less likely to be alert to lost items. If the balance is only debited at the time the item is cashed by the recipient, you can easily be misled into thinking there is more money in your account than there really is. You will then be tempted to overdraw your account, thinking the stated balance is available to spend. If the third possibility is followed, the balance is debited when the bank puts the check in the mail, and you will never be sure just where you stand. So, although an argument can be made for each of the three methods, all three mislead the customer. There is no escaping it, the bank needs to post two different balances, or at least add a third notation for "items in process". A fourth item would be still better, "overdue items", for checks that have been sent but not cashed within a reasonable time. Let's even consider going big-time: put an asterisk beside items in process, and two asterisks beside overdue items. And then total the asterisked items at the bottom of the page. Now, is that so hard?
4. Yearly Bank Statement. My present bank purges these records every three months, and even tells me of the big savings it makes by reducing dead storage space. That's a pain, because everybody pays income tax once a year, making it a big convenience to have all deposits, payments and pending items totaled for the year. For about a hundred dollars, I can buy enough disk space to hold about 10,000 yearly statements of average size, so yearly statements could be stored for a year at a cost of about a dime. It's pretty hard to believe there wouldn't be more savings than that, for the bank, in reduced telephone inquiries. If not, here's my dime.
And here's my checking account, with gratitude, for any bank that has the moxie to do these things for me. It would be well worth the nuisance of re-entering the account information to switch to a bank that seems to care what its customers would like. And if that new, imaginative bank gets as many customers as I think they would get, they will need an automated program to transfer all that account information.

Making Money (5)

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Keynes
Every newly-rich country seems to experience at least one episode of adolescent giddiness, thinking there is no stopping them, their trees will all grow to the sky. America's comeuppance took place in 1929, Japan's in 1990. Sooner or later the Chinese and the Indians will learn that it is unwise to grow faster than human systems can readjust, overcapacity is certain to appear at some point, and the new bumpkin will then appreciate what it means to have a business cycle. After a variable time, deflation reaches bottom, and it is past time to inflate back to normal. Lord Keynes (pronounced "Caine's") advisedFranklin Roosevelt to promote government spending, even useless spending, but it didn't help as much as they hoped. The Japanese built bridges and tunnels to nowhere, and that didn't help much either, although encouraging residential construction worked better than they expected. Wars are good for deflation, too, but only if you win them.
America has devised three methods for combating deflation: cutting taxes when other nations maintain fixed currencies, cutting consumer prices at the expense of developing countries, and cutting costs by improving productivity. You could combine these three methods into one principle: if you can't increase the amount of money, you must increase virtual spending power by cutting prices. In a deflation, consumer prices have fallen because of overcapacity, so you must cut consumer costs in those areas which will not respond to overcapacity. Same money, more buying power. Other countries are apt to resort to gold as a way of preserving their buying power; it will be an interesting struggle.
Nevertheless, it will be important for America to spend its affluence on increasing productivity rather than trinkets and junkets; we, too, have our share of adolescents. Computers have helped us reduce transactional costs everywhere; transportation is in fair shape. Education is an expensive mess, simply begging for improvement. Housing is still using 19th Century methods. Entertainment is expendable. We have a huge supply of underutilized labor in the black male community, in the early retirees, and in our comfortable work habits. Fighting wars is a pretty expensive hobby. How well we withstand the next world recession will depend to a major degree on how well we solve the problems that obviously need solving.
The business cycle will continue to cycle, but it is possible to feel pretty good about American ingenuity in relating, globalizing and enhancing productivity. There is even a wicked satisfaction in reminding our British cousins of their little witticism which made the rounds after World War II:
In Washington, Lord Halifax
Once whispered across to Lord Keynes:
"It's true that they have big moneybags,
But we have all of the brains."

Germantown and the French and Indian War

{The survivors of General Braddock's defeated army}
The survivors of General Braddock's defeated army
Allegheny Mountains from which to trade with, and possibly convert, the Indians, the French had a rather elegant strategy for controlling the center of the continent. It involved urging their Indian allies to attack and harass the English-speaking settlements along the frontier, admittedly a nasty business. The survivors of General Braddock's defeated army at what is now Pittsburgh reported hearing screams for several days as the prisoners were burned at the stake. Rape, scalping and kidnapping children were standard practice, intended to intimidate the enemy. The combative Scotch-Irish settlers beyond the Susquehanna, which was then the frontier, were never terribly congenial with the pacifism of the Eastern Quaker-dominated legislature. The plain fact is, they rather liked to fight dirty, and gouging of eyes was almost their ultimate goal in any mortal dispute. They had an unattractive habit of inflicting what they called the "fishhook", involving thrusting fingers down an enemy's throat and tearing out his tonsils. As might be imagined, the English Quakers in Philadelphia and the German Quakers in Germantown were instinctively hesitant to take the side of every such white man in every dispute with any red one. For their part, the Scotch-Irish frontiersmen were infuriated at what they believed was an unwillingness of the sappy English Quaker-dominated legislature to come to their defense. Meanwhile, the French pushed Eastward across Pennsylvania, almost coming to the edge of Lancaster County before being repulsed and ultimately defeated by the British.
In December 1763, once the French and Iroquois were safely out of range, a group of settlers from Paxtang Township in Dauphin County attacked the peaceable local Conestoga Indian tribe and totally exterminated them. Fourteen Indian survivors took refuge in the Lancaster jail, but the Paxtang Boys searched them out and killed them, too. Then, they marched to Philadelphia to demand greater protection -- for the settlers. Benjamin Franklin was one of the leaders who came to meet them, and promised that he would persuade the legislature to give frontiersmen greater representation, and would pay a bounty on Indian scalps.
Very little is usually mentioned about Franklin's personal role in provoking some of this warfare, especially the massacre of Braddock's troops. The Rosenbach Museum today contains an interesting record of his activities at the Conference of Albany. Isaac Norris wrote a daily diary on the unprinted side of his copy of Poor Richard's Almanac while accompanying Franklin and John Penn to the Albany meeting. He records that Franklin persuaded the Iroquois to sell all of western Pennsylvania to the Penn proprietors for a pittance. The Delaware tribe, who really owned the land, were infuriated and went on the warpath on the side of the French at Fort Duquesne. There may thus have been some justice in 1789 when the Penns were obliged to sell 21 million acres to the Commonwealth of Pennsylvania for a penny an acre.
Subsequently, Franklin became active in raising troops and serving as a soldier. He argued that thirteen divided colonies could not easily maintain a coordinated defense against the unified French strategy, and called upon the colonial meeting in Albany to propose a united confederation. The Albany Convention agreed with Franklin, but not a single suspicious colony ratified the plan, and Franklin was disgusted with them. Out of all this, Franklin emerged strongly anti-French, strongly pro-British, and not a little skeptical of colonial self-rule. Too little has been written about the agonizing self-doubt he must have experienced when all of these viewpoints had to be reversed in 1775, during the nine months between his public humiliation at Whitehall, and his sailing off to meet the Continental Congress. Furthermore, as leader of a political party in the Pennsylvania Legislature, he also became vexed by the tendency of the German Pennsylvanians to vote in harmony with the Philadelphia Quakers, and against the interest of the Scotch-Irish who were eventually the principle supporters of the Revolutionary War. It must here be noticed that Franklin's main competitor in the printing and publishing business was the Sower family in Germantown. Franklin persuaded a number of leading English non-Quakers that the Germans were a coarse and brutish lot, ignorant and illiterate. If they could be sent to English-speaking schools, perhaps they could gradually be won over to a different form of politics.
Since the Germans of Germantown were supremely proud of their intellectual attainments, they were infuriated by Franklin's school proposal. Their response was almost a classic episode of Quaker passive-aggressive warfare. They organized the Union School, just off Market Square. It was eventually to become Germantown Academy. Its instruction and curriculum were so outstanding as to justify the claim that it was the finest school in America at the time. Later on, George Washington would send his adopted son (Parke Custis) to school there. In 1958 the Academy moved to Fort Washington, but needless to say, the offensive idea of forcing the local "ignorant" Germans to go to a proper English school was rapidly shelved. This whole episode, and the concept of "steely meekness" which it reflects, might be mirrored in the Japanese response, two centuries later, to our nuclear attack. Without a the slightest indication of reproach, the Japanese wordlessly achieved the reconstruction of Hiroshima as now the most beautiful city in the modern world.

Znote: Japan and Philadelphia

We need to photograph and then write a blog of the Japanese pavilion in Fairmont Park.
876: Germantown and French and Indian War: extract the last paragraph, perhaps bridge and context it, rename as new blog for this Topic only.
848:Making Money (5): extract anecdote
840: Paying Bills electronically: extract anecdote

Quakerism and the Industrial Revolution

{http://www.philadelphia-reflections.com/images/Arkwright.jpg}
Richard Arkwright
The Industrial Revolution had a lot to do withmanufacturing cotton cloth by religious dissenters in the neighborhood of Manchester, England in the Eighteenth Century. What needs more emphasis is the remarkable fact that Quakerism and the Industrial Revolution both originated about the same time, in about the same place. True, the industrializing transformation can be seen in England as early as 1650 and as late as 1880. The Industrial Revolution thus extended before Quakerism was even founded, as well as long after most Quakers had migrated to America. No Quaker names are much mentioned except perhaps for Barclay and Lloyd in banking and insurance, and Cadbury in candy. As far as local history in England's industrial midlands is concerned, the name mentioned most is Richard Arkwright, whose behavior, demeanor and beliefs were anything but Quaker.
It is instructive, however, to examine the nature of Arkwright's achievement.
http://www.philadelphia-reflections.com/images/missing_img.gif
Karl Marx
He seems to have invented nothing, stealing the patents and ideas of others freely, while disgustingly boasting about his rise from rags to riches. Some would say his skill was in organization, others would say he imposed an industrial dictatorship on a reluctant agricultural community. He grew rich by coercing orphans, convicts and others he obviously disdained into long, unpleasant, boring and unwelcome labor that largely benefited him, not them. In the course of his strivings he probably forced Communism to be invented. It is no accident that Karl Marx wrote theCommunist Manifesto while in Manchester visiting his friend Friedrich Engels, representing reasonably well the probable attitudes of Arkwright's employees. What Arkwright recognized and focused on was that enormous profits could flow from bringing piecework weaving into factories where machines could do most of the work. Until his time, clothing was mostly made by piecework at home, with middlemen bringing it all together. The trick was to make clothing cheaper by making a lot of it, and making a bigger profit from a lot of small profits. Since the main problem was that peasants intensely disliked indoor confinement around dangerous machines, the industrial revolution in the eyes of Arkwright and his ilk translated into devising ways to tame such semi-wild animals into submission. For their own good.
{http://www.philadelphia-reflections.com/images/cbportrait.jpg}
Charles Babbage
Distinctive among the numerous religious dissenters in the region, the Quakers taught that it was an enjoyable experience to sit indoors in quiet contemplation. Their children were taught to submit to it at an early age, and their elders frequently exclaimed that it was a blessing when everyone remained quiet, enjoying the silence. Out of the multitude of religious dissenters in the first half of the Seventeenth century, three main groups eventually emerged, the Quakers, the Presbyterians, and the Baptists. Only the Quakers taught that silence was productive and enjoyable; the Calvinist sects leaned toward the idea that sitting on hard English oak was good for the soul, training and discipline was what kept 'em in line.
{http://www.philadelphia-reflections.com/images/babbagemaq.jpg}
babbagemaq.jpg
The Quaker idea of fun through day dreaming was peculiarly suitable for the other important feature of the Industrial Revolution that Arkwright and his type were too money-centered to perceive. If workers in a factory were accustomed to sit for hours, thinking about their situation, someone among them was bound to imagine some small improvement to make life more bearable. If such a person was encouraged by example to stand up and announce his insight, eventually the better insights would be adopted for the benefit of all. Two centuries later, the Japanese would call this process one of continuous quality improvement from within the Virtuous Circle. In other cultures, academics now win professional esteem by discovering "win-win behavior", which displaces the zero sum, or win/lose route to success. The novel insight here was that it has become demonstrably possible to prosper without diminishing the prosperity of others. In addition, it was particularly fortunate that many Quaker inhabitants of the Manchester region happened to be watch makers, or artisans of similar trades that easily evolved into the central facilitators of the new revolution -- becoming inventors, machine makers and engineers.
The power of this whole process was relentless, far from limited to cotton weaving. When Charles Babbagesufficiently contemplated the punched-cards carrying the simple instructions of the knitting machines, he made an intellectual leap to the underlying concept of the tabulating machine. Using what were later called IBM cards, he had the forerunner of the stored-program computer. There were plenty of Arkwrights getting rich in the meantime, and plenty of Marxists stirring up rebellion with the slogan that behind every great fortune is a great crime. But the quiet folk were steadily pushing ahead, relentlessly refining the industrial process through a belief in welcoming the suggestions of everyone.

Ageing Owners, Ageing Property

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Kiyohiko Nishimura
Kiyohiko Nishimura is currently the Deputy Governor of the Bank of Japan (BOJ), and as such is expected to have wise things to say about finances, as indeed he does. Japan has a far older culture than the United States, and a botanical uniqueness growing out of the glaciers avoiding it, many thousands of years ago. But its latitude is approximately the same as ours, and its modern culture is affected by the deliberate effort of the Emperor to westernize the nation, following its "opening up" by our own Commodore Matthew Perry in 1852. Perhaps a more important relationship between the two cultures for present purposes is that Japan has been suffering from the current deep recession for fourteen years longer than we have. We don't want to repeat that performance, but we can certainly learn from it.
Mr. Nishimura lays great stress on the ageing of the Japanese population because in all nations, houses are mainly purchased by young newly-weds, and sold by that same generation years later as they prepare to retire. If a nation has an elderly population, it can expect a general lowering of house prices some day, reflecting too many sellers leaving the market at the same time. The buyers of those houses are competing with other young people, so the simultaneous bulges and dips of population at later stages combine to have major effects on housing prices. At the moment, younger couples are having fewer children as a result of women postponing the first one. Nishimura goes on to reflect that something like the same is true of stocks and bonds, although at age levels five or ten years later. One implication is that retirement of our own World War II baby boom is about to depress American home prices, which will likely stay lowered for 10-20 more years. Furthermore, our stock market will have its similar effect, stretching the depression out by as much as 5-15 years. The Japanese stock market has been a gloomy place to be during the past fifteen years, and by these lights might continue in the doldrums for another five or so. Meanwhile, our own situation predicts an additional generation of struggle while Japan is recovering. It's best not to apply these ideas too closely, of course, but surely somebody in our government ought to dig around in the data, at least telling us why we ain't goin' to repeat this pattern. Please.
Perhaps because they eat so much rice and fish, the Japanese already have a longer life expectancy than Americans do, but in terms of outliving your assets, that's not wholly advantageous, the way a love of golf might be. The best our nation might be able to do is to examine some of our premises about housing construction. In Kyoto, most houses were built with paper walls, for example.
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Commodore Matthew Perry and Japan
The house walls of the town of Kyoto were in fact made of waxed paper, which seems to work remarkably well. While no one now advocates going quite that far, we might think a second time about building the big hulking masonry houses so favored in our affluent suburbs. Such cumbersome building materials almost dictate custom building, and strongly discourage mass production. How likely are such fortresses to survive in the real estate markets of fifty years from now? Judging from my home town, not too well. Haddonfield boasts it has been around since 1701, and there are at most three or four of its houses which have survived that long. We favor great hulking Victorian frame houses, with a good many bedrooms unoccupied, and high drafty ceilings, very large window openings and little original insulation. The heating arrangements have gone from fireplaces, to coal furnaces, to oil, and lately to natural gas. The meter reader who checks my consumption every month tells me that almost all the houses now have gas heat, so almost all the houses are using their second or third heating plant, along with their eighth or tenth roof, and thirty coats of paint. This kind of maintenance is not prohibitively expensive, but just wait until the plumbing starts to go, and leak, and freeze, with attendant plastering, carpentry and painting. Our schools and transportation are excellent, so we have location, location, location. But when the plumbing, heating and roofing start to require financial infusions all at once, you get tear-downs. A tear-down is a new house in which a specialist builder buys the old house, tears it down, and looks for a buyer to commission the new house on an old plot of land. Right now, there appear to be six or eight such Haddonfield houses, torn down and looking for a buyer to commission a new house on that location, location. If we repeat the Japanese experience, there will be some unhappy people, somewhere. And that will include the neighbors like me, who generally do not relish languishing vacant lots next door, but fear what the new one will be like.
{House in Haddonfield}
Greenfield Hall
The thought has to occur to somebody that building the whole town of less substantial materials in the first place would be worth investigation, replacing the houses every forty years when the major stuff wears out. At the present, when a town of several thousand houses has five or six tear-downs, the neighbors would not tolerate replacing tear-downs with insubstantial cardboard boxes. Seeing what has happened to inner-city school systems, the neighbors would be uneasy about "affordable housing" built in place of stately old Homes of Pride. In time, that might lead to a deterioration of one of the two pillars of location, location -- the schools -- and hence to a massive loss of asset value. And yet when those houses empty out the school children, leaving only retirees in place, the schools will not be worth much to the owners or in time to anybody else. There's an unfortunate tendency for local political control to migrate into the hands of local real estate brokers, so you had better be sure any bright new proposal is tightly buttressed with facts.
The only real hope for an evolution in this obsolete system may lie in the schools of architecture, strengthened perhaps by some research grants. Countless World Fairs have displayed the proud products of their imaginative thinking, but mostly to no avail. Perhaps the ideas are not yet ripe, but since it would take more than a generation to create a useful demonstration project of whatever does become ripe for decision, let's start thinking about some innovative suburban designs, right now.

2016/09/25

ESALEN - Human and Spiritual Potential - The Spirit of Things - ABC Radio National (Australian Broadcasting Corporation)

ESALEN - Human and Spiritual Potential - The Spirit of Things - ABC Radio National (Australian Broadcasting Corporation)



ESALEN - Human and Spiritual Potential

Sunday 9 December 2012 6:05PM
Beatniks and psychotherapists, theologians and gurus all beat a trail to Esalen Institute on the Big Sur on California's north coast, to expand their human and spiritual potential.
Founded by Dick Price and Michael Murphy in 1962, Esalen was a hub of experimentation where new psychotherapies, like Gestalt psychology, were invented and mind-body-spirit was launched
Marion Goldman, author of The Great American Soul Rush, tracks the history of Esalen and its impact of religion and spirituality.
Jeffrey Kripal, author of Esalen: American and The Religion of No Religiontalks about his collaboration with Michael Murphy and Esalen's Centre for Theory and Research.

Supporting Information

Track Title: Om; Artist: Alan Watts; Composer: Alan Watts; CD Title: OM: The Sound of Hinduism; Record Co/ Number: Collector’s Choice Music CCM 358 2; Duration: 15.00
Track Title: Call to the Divine ( remix); Artist: Sacred Earth; Composer: Sacred Earth; CD Title: Call to the Divine; Record Co/ Number:  Sacred Earth SE 006; Duration: 6.16
Track Title: Re:Evolution; Artist: The Shamen featuring Terence McKenna; Composer:Angus/West/McKenna; CD Title:  Boss Drum; Record Co/ Number: Liberation d 31126;Duration: 8.10

Transcript

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Rachael Kohn: You know that category on the census 'No Religion'? It's got a lot of people fooled into thinking it's a new phenomenon or that it's the end of belief. Nope on both accounts. Enter Esalen, the home of new spirituality, the human potential movement, and it's been going since 1962. You guessed it, in California. But its reach has been worldwide. Hello, I'm Rachael Kohn, welcome to The Spirit of Things on RN, find us at abc.net.au/radionational.
Think of just about any of the new ideas in the mind-body-spirit realm and they're likely to have been invented or tested out at Esalen: rolfing, yoga, Gestalt psychology, primal scream, NDE research. And then there were the theologians who came through like Alan Watts, Matthew Fox and Paul Tillich. In fact the list of Esalen's alumni is staggering. Here's one of them, the Zen philosopher who promoted Buddhism as a form of psychotherapy, Alan Watts, in 1967:
Alan Watts: [OM recording] Listen. This sound is you vibrating. And who are you? Don't give me your name address and occupation; you know that's just a mask, a front, a big act. Who puts it on?
Rachael Kohn: Today you'll hear from two people who've had long associations with Esalen and wrote the definitive accounts of the place that put California on the new-age spiritual map. Jeff Kripal of Rice University in Texas, whose interests go to the paranormal, is the author of Esalen: America and the Religion of No Religion. AndMarion Goldman, Professor of Sociology at the University of Oregon is the author ofThe American Soul Rush: Esalen and the Rise of Spiritual Privilege. I recently spoke to Marion when we were attending an academic conference in Phoenix Arizona:
Marion, California is known as the incubator of alternative spirituality. How much is that actually due to Esalen?
Marion Goldman: Well, I think Esalen played a really foundational role because it brought lots of people together in networks where they could explore these ideas together, and then they went out and there was a waiting audience because a lot of Californians did not have a religious affiliation in the '60s and '70s, they were, if you will, religious and spiritual, but they weren't organisationally attached. And so they were seeking something more and trying to make better lives for themselves, one of the reasons they got there.
So Esalen was at the right time, in a very affluent state, and definitely the right place, and it connected with the people who were making movies and changing the way the film community thought, and also with the burgeoning growth of the California State University system. And so there was a lot of interest. And then people found out.
Rachael Kohn: Well, let me ask you more specifically about its location, the Big Sur. Describe it for me. What's so inspirational about it?
Marion Goldman: I should say, I think I said it in the book, every California story kind of begins and ends with real estate, and Big Sur is an extraordinarily beautiful location on the cliffs of central California, Highway 1, which runs between Los Angeles and San Francisco. Esalen is particularly unique because there is a confluence of a freshwater stream that is part of a river and the ocean, and then extraordinary hot springs. And since the 1900s it had been a place where people, Anglo Californians, went to heal themselves in the hot springs, and before then the Esalen Indians were there, and it was never a settlement but it was someplace they passed through and they traded. And that in fact, the Esalen Indians' name, is the origin of Esalen Institute.
Rachael Kohn: You've finally clarified that for me. I used to think it was some sort of made-up composite. Well, its origins in 1962 makes Esalen 50 years old this year.
Marion Goldman: Yes, and there are already a number of anniversaries, and some of the most famous people who were there at the beginning, like Hunter Thompson the writer who actually never participated but he was a caretaker for the land. Joan Baez spent a lot of time there and she is going to be back for the anniversary. And you have a number of people who are paying tribute to the remarkable impact that Esalen has made on their lives.
Rachael Kohn: You already mentioned that it was a period of extraordinary economic affluence and growth in America, a rising affluent class. How much do you think that actually influenced the approach to spirituality itself?
Marion Goldman: I think it definitely influenced the approach to spirituality itself. There was a rising affluent and educated class. In the wake of World War II in the '50s and early '60s, people thought that everything was possible, their horizons were limitless. And so liberal Christianity and Judaism, which were kind of foundational in a way, as well as Asian religions, taught that there is a spark of divinity in everyone, and Esalen brought in humanistic personal growth psychology and said we can cultivate that spark of divinity in everyone, and we are all connected, and as our divinity and human potential grows, we can make the world a better place.
Rachael Kohn: Gosh, you said a lot there, but you haven't mentioned the term that you use in this book called 'spiritual privilege' to describe it, Esalen's central operating principle.
Marion Goldman: I think the operating principle is that everyone has the privilege and the right to cultivate their best selves and to continue to revise and think about their personal spirituality throughout their lifetime, so they can add things on, they can move in different directions, all because there's an assumption that every religion that is a worthwhile religion engages that core of divinity within every person that can connect to a larger divine spirit, not necessarily an embodied God but some sort of divine spirit.
So I quote Alan Ginsberg who was overheard in the hot springs at Esalen, one of their famous conferences in the early '60s, talking to a bunch of clergy from the Episcopal Church who had been invited down, and they asked him, 'What is your spiritual practice?' And he said (and this is paraphrasing), 'Well, I like Buddha, I like Coyote, I'm kind of into Jesus, basically whatever works.' And that's their spirituality.
Rachael Kohn: 'Whatever works', well, that certainly stuck. But there's a sense in which one spiritual practice is then constantly added on to. That is, you're never finished, it is never complete.
Marion Goldman: That's absolutely right because there are always more paths to explore if one accepts the idea that they are all compatible and you can bring one thing into another, and also that each of us can keep on growing to achieve a full human potential that is connected to a divine spark.
Rachael Kohn: You've mentioned that divine spark a few times, that certainly makes me think of Jewish mysticism and the concept of the divine spark, but it also makes me think of Hinduism, of the yogic tradition. Was that the origin of the founders' notion of divinity within?
Marion Goldman: Well, there were really two founders, and they definitely had been inspired by a Stanford professor who was teaching Hindu tradition and was a devotee of Sri Aurobindo. And then the model for Esalen in the living cofounder's mind, who was the senior partner, his family owned the land that they purchased in various ways from the family trust, was very much a believer that people needed a retreat where they could explore different kinds of spirituality, they could personally grow, and he modelled that retreat after the Aurobindo ashram in India near Pondicherry.
Rachael Kohn: There were two founders, as you said, two fellas, one of them particularly privileged.
Marion Goldman: Well, they were both privileged in different ways. I think the most affluent and privileged one was Michael Murphy whose family had been landowners in Big Sur where Esalen was built and who had grown up in the milieu of San Francisco when San Francisco was very socially stratified. His mother and grandmother were brilliant in terms of real estate, and his dad was a physician. The cofounder and really equal partner at the time was the son of an executive in Sears Roebuck who had been from a poor family. His dad had risen in the ranks. His family seeded the building of Esalen, so they were very much co-partners. I think the divergence in terms of particular privilege is that Michael Murphy had grown up in what was not necessarily old for western Europe but was an old Californian family of two or three generations of wealth.
Rachael Kohn: Esalen was also known for its interest in alternative psychotherapies as well as spiritualities, and the human potential movement is very much associated with it. Does this fundamentally change then the purpose of psychology from a recovery method to seeking personal growth?
Marion Goldman: Absolutely, and Richard Price, the other founder, was the one most interested in psychology, and he had very bad experiences in terms of psychotherapy. Abraham Maslow became an early supporter of Esalen for a relatively brief time. He really focused on the idea that we should look at the most creative and personally successful in the sense of having great relationships, but also contributors to society as a whole. This is a time of limitless horizons, and he believed that America could become both more equal and more affluent, and that creative people and intellectuals were the leaders, but we all had an ability to grow into our best selves and live our best lives.
So there was definitely that element. But what Maslow also said was that somewhere in us there is the possibility for peak experiences which are very much like spiritual experiences. And he himself said he was not at all spiritual or religious, but in fact he believed in a kind of diffuse spirituality that then could come into the personal realm, and at the highest point of personal development there would be a connection not just with the whole human race but something beyond the human race.
Rachael Kohn: So this is where self-actualisation becomes a spiritual experience, a full-blown spiritual experience.
Marion Goldman: Absolutely, it's tracked into humanistic psychology, and there is a division in the American Psychological Association, humanistic psychology, but within that there is a very strong group who believed in transpersonal psychology, which is the spiritual and the humanistic psychology merging together. And the core mission that Esalen still serves is giving continuing education units to psychologists and family therapists who explore many different approaches to self-actualisation and the idea that healing and personal growth can be linked together.
Rachael Kohn: Well gosh, it sounds like Esalen has inserted itself very much into the established educational system for psychologists, but in the early days it was also a place for a lot of experimental psychologies or psychotherapies.
Marion Goldman: Absolutely, and one of the things that happened is through their outreach and the publicity that Esalen had they attracted a large number of people who were at the margins and then moved into the mainstream in terms of traditional psychology, but they also really believed in exploring, in the early days, every possibility for human growth. So there was some kinds of therapies associated with psychedelics, and a number of movie stars...the one that everyone has probably heard of, Cary Grant was involved in some of those early experiments.
Rachael Kohn: That's very hard to imagine.
Marion Goldman: Yes, absolutely. And they had a number of supporters in Hollywood, notably Jennifer Jones who was an Oscar-winning actress. And so she introduced Esalen to Hollywood, gave a variety of parties with people in Hollywood who learned about human potential and personal growth, and a number of them came to Esalen.
Rachael Kohn: Wasn't the film Bob and Carol and Ted and Alice loosely modelled on Esalen?
Marion Goldman: It was loosely modelled on Esalen, and initially Natalie Wood had a very bad experience at one of Jennifer Jones's parties where a lead Gestalt therapist, a fellow named Fritz Perls, who's still pretty well-known, spanked her. She was furious and she walked out, and that was kind of the origins of this spoof.
One of the other stars in it was Dyan Cannon who was married to Cary Grant, and they would also kind of surreptitiously go up to Esalen and try some of the groups and soak in the hot springs. Not for very long, but for a couple of years. So Esalen actually was based on their experience and then they talked with writers and producers, that's howBob and Carol and Ted and Alice came into being. And then there was another movie starring Kris Kristofferson and Burt Reynolds called Semi-Tough, and that had an Esalen influence too, that was a little bit later.
Rachael Kohn: Some of the experimental therapies could become quite dangerous to one's health. I recall the controversy around Stanislav and Christina Grof's therapies of hyperventilation. They could lead to heart attack or seizure.
Marion Goldman: I think that's true, and that was a bit later in Esalen's development, but there was...I think it's called holotropic breathing, and there are a lot of meditation techniques, and hot yoga right now can be pretty dangerous to people, but I think there is this theme that has run historically in religions for thousands of years, you have this idea that if you mortify your flesh you can transcend it and you can somehow learn and explore something new. And in the case of the Grofs and their use of psychedelics it was more about changing the pathways of your mind and the breathing too, they did both. But again, it was the idea that the spirit can transcend the body. But nevertheless, and I think this is an important contribution Esalen made, they really took away this idea that mind and body are dichotomous, and you had to look at mind, body, spirit and emotion together to become fully self-actualised.
Rachael Kohn: Hence the Mind Body Spirit festivals that have spread the world over promoting self-transformation. Marion Goldman's study of Esalen is called The American Soul Rush. Later, other dimensions of Esalen are explored with Jeff Kripal who really does believe that we're all, deep down, supermen (or superwomen).
Esalen, founded in 1962 on the Big Sur coast of California, was the brain child of two men, and that's what I explore next with Marion Goldman:
The interest in psychology and alternative psychotherapy also reflects the unhappy experience of one of the founders, Dick Price, who had undergone some pretty severe psychiatric treatment for psychosis.
Marion Goldman: Absolutely, and it's unclear, the diagnoses were so vague about what was wrong with people, but he seemed to have had both very difficult relationships with his family and also a break that some people would say was a spiritual emergency now. But what happened was that he was forced into shock therapy. And he was a brilliant and very charismatic person.
One of the themes in Esalen for which they got a number of grants from the US government originally was to see whether other kinds of therapies would work well for people who were diagnosed as schizophrenic, which was really a wastebasket diagnosis at that point. And he emphasised the point that each person could be healed without the use of extremely invasive drugs, things like Stelazine were coming on the market, but that also shock therapy was unnecessary, and that understanding the reality of the person and letting them heal could be as effective as either drug therapy or shock therapy.
And there were a number of projects that he initiated in state hospitals that MDs carried out but he was an inspiration that indicated in many cases, not all but in many cases, that was true, that people could work through and go through their psychotic episodes, which were merely episodic.
Rachael Kohn: And what happened to him? Did he manage to overcome his mental health issues?
Marion Goldman: What I have reconstructed from both interviews with him that are on tape at the University of California Santa Barbara archives and also interviews with people who knew him, including family members, is that there were times when he was quite depressed, as all of us can be, and times when he was a little bit hyper, but in fact he functioned very well. And he was a leader of a small community of people at Esalen who were exploring Gestalt awareness practice, how to put their past into their present to understand how their bodies reflected their feelings, you know, something we are just really exploring even more now scientifically.
And so he became the leader and organising force in the Esalen community from the late '70s until 1985 when he died in an accident. There was a landslide and he died when he was hiking. And he regularly hiked. And another thing that I think he innovated was the idea of nature as therapy, and he was one of the first people...he didn't write, there was much more of an oral tradition with him, but in fact he was doing a lot of innovative psychotherapy at Esalen and leading the development of something called Gestalt awareness practice.
Rachael Kohn: Gosh, that's extraordinary. What a sad and terrible end to someone so creative. But the other founder of Esalen, Michael Murphy, was on a different path. He hopes to be able to cultivate extraordinary abilities like ESP and other things, and that desire certainly has been an engine for the establishment of all kinds of new religious movements, including Scientology, the desire to have extraordinary abilities. Did he maintain that interest and did he exhibit any of these extraordinary abilities himself?
Marion Goldman: He plays fabulous golf. He believes that that has to do with personal spirituality and a kind of Zen. I think that he does believe and has cultivated relationships with people who claim to have extrasensory perception and other kinds of unusual abilities, but he and his colleague George Leonard, who recently passed away, developed a program called Integral Transformative Practice, again based on this notion that people could fully actualise themselves and they could have a diffuse spirituality that became (and this is Aurobindo's tradition)...allowed them to morph into extraordinary people in every way.
Rachael Kohn: Well, was he extraordinary? Is he?
Marion Goldman: I think he is absolutely extraordinary. First he is in his early 80s and he has incredible energy. He has written a prolific number of books based on his philosophy, including a book on extraordinary human functioning called The Future of the Body, and he is determined to see that people become their fullest selves so that society and the world can advance. And he is absolutely brilliant. So he is extraordinary. I think both he and Richard Price were.
Rachael Kohn: Were they the origin of the idea that we are on this evolutionary path, that people can actually evolve their human potential over time? I've always wondered how much this is actually a faith belief.
Marion Goldman: I would agree with you that I think it's an act of faith rather than an act of science. It goes back a long way. The concept of evolutionary human potential, as Michael Murphy sees it, really originates in Sri Aurobindo's philosophy, and the idea that people can, by cultivating every aspect of their mind, body and spirit...it didn't really deal with emotion or soul…but can morph into something different. And the human race can actually evolve by intense spiritual practice.
Rachael Kohn: So did Michael Murphy and Richard Price think that Esalen was the wave of the future, the spirituality that awaited us all, that churches and synagogues and temples would fade away?
Marion Goldman: I think Michael Murphy has been very clear that any worthwhile religion is inclusive and would embrace all other religions in a diffuse spirituality that could ultimately lead to people focusing on their personal potential leading to an evolutionary human potential. Richard Price was more interested not so much in the ideas as in the day-to-day practice that would allow people to lead better lives through healing and then personal growth, that he was much more from the ground. Michael was really the theorist, and he founded a Centre for Theory and Research at Esalen.
Rachael Kohn: And did that notion that we could all spiritually evolve necessarily mean that other traditions, the old traditions were in fact less evolved?
Marion Goldman: Very interesting question. I think yes and no, that at the level of the liberal and inclusive traditions, many of which are thousands of years old, say Gnostics, there was an idea that these were the seeds that produced a religion of no religion, because it was of all religions. But the religions that have fundamental tenets and that are exclusive, 'you must believe this is the way', where in fact less evolved.
Rachael Kohn: Marion, I want to ask you about the gender dimension of Esalen, because the founders were both men. I'm not sure if either of them married, but Esalen seems to have been a place where notions of the new masculinity were evolved.
Marion Goldman: When Esalen began, one has to go back a long time, in the early '60s masculinity was really rarely questioned, and Esalen grew up at a time when free love and free sex meant men got to pick partners. And then I think because Michael and Richard Price were both leaders, they really thought about spirituality on their own terms. They began to interrogate masculinity, but it was primarily the notion of the quest. And then other things that have been more relational, more feminist, if you will, have come into play. But by and large the core leadership of Esalen at its centre has always been there for men, with men's prerogatives.
And one of the first things they tried to do was eliminate stereotypes, that spirituality was somehow feminine or un-masculine. And so they brought sport and sex almost inadvertently into spirituality, and they were interested in creating warriors, that's a term one heard in the men's movement in the '80s. There were many influential women, particularly in bodywork, involved at Esalen since its founding. A woman who many people may have heard of worldwide is Rachel Naomi Remen who is very important in the holistic health movement. They passed through Esalen, and in some ways they feel indebted to Esalen but they didn't feel at home at Esalen.
There was a group of women who began just developing a special kind of massage under the leadership of Charlotte Selver who taught at the New School for Social Research and came out of a very liberal German tradition and had to leave Germany during the Nazi occupation. And what happened to her is that she moved on from Esalen but she implemented the idea that sensory awareness and massage could be combined to develop a kind of spirituality. And a worldwide tradition of Esalen massage developed too.
Rachael Kohn: Extraordinary. But was there ever a sense that masculine and feminine spirituality were different?
Marion Goldman: No one ever defined masculine and feminine spirituality as different at Esalen. There were people who were dissidents who left and were very active in the feminist spirituality movement, but at Esalen there was an idea that this is what we do in each group, and there was a kind of distant respect, but in fact there was no full exploration of the idea that there might be differences, that one might be more relational and involves relations to other people and a connection to the universe. The other is more interested in the cultivation of self. And you can guess which was which.
Rachael Kohn: Well, I want to ask you about another kind of gender question, which is the gay and lesbian movement that really started to gain ground in the '80s, which is about 20 years after Esalen was founded. How did Esalen respond to that new reality?
Marion Goldman: Well, at the time that Esalen was founded, being gay was so stigmatised that many people denied it, including Ram Das who was at Esalen for a while, and there were very early on in the '70s leaders of the gay and lesbian psychology movement there at Esalen. Now there are workshops for gay and lesbian, transgender, bisexual at Esalen. But by and large the assumption was always that everyone was heterosexual. And the myths that people have developed, the legends of Esalen really is a better term, the narratives that defined them all involve heterosexuality.
Rachael Kohn: Marion, Esalen has come so well known around the world. It seems to have been a place, as you already mentioned, where people passed through and then established almost little Esalens in other places. Has that been an approved model, as it were, by the Esalen people themselves, or have they been jealous of the other, smaller organisations?
Marion Goldman: There are a million different answers. When Esalen began it was a model for a number of different short-lived personal growth organisations, and it was estimated that within eight years of its founding there were at least 90 little Esalens. It has only maintained a close relationship with Findhorn in Scotland and Hollyhock in British Columbia, and to a small degree Omega Institute, and that relationship has grown. And so I don't think there was a branding of Esalen, that there has always been, since the late '60s, a group of people who gave workshops at a number of different personal growth institutes. Most of those didn't last very long.
What has happened is Esalen has been incorporated into this large culture of personal growth, a many-billion-dollar industry called lifestyles of health and sustainability, those ideas of becoming your best self. In that way I think Esalen is in competition with the urban spa that offers yoga classes, with the meditation classes offered at a local community college, with the personal retreats that may be provided by an upscale hotel, and in that way their ideas have seeped into the culture and it has made it very difficult for them to sustain a constituency among people under 45, and it's kind of a victim of its own success.
And one of the important differences about Esalen is it has always emphasised spirituality, as Findhorn does, as Hollyhock does, as Omega does to some degree. And another difference is historically...this is diminishing, but historically there has been a place for people who didn't have very much money, not a lot of them, who could come and be work-study students for three months or six months or for an extended year.
Rachael Kohn: So Esalen has become something of a midwife to social and spiritual change. But does it have a future then with the younger generation?
Marion Goldman: I think that's a question about how people think about their spirituality. And as we know, there's a growing number of people who say no, I'm not affiliated with a religion but I'm still spiritual. There is some recent research that indicates that people who don't believe in God still believe in an afterlife, so you begin to have some spirituality there. And I think a lot of people are constructing personal spiritualities, that there are urban centres where people can go to explore these things.
And so the question is; what is Esalen's identity? And there are hard-fought battles right now between the old Esalen communities, the very ageing hippies, the people who lived there and who, say, started bodywork or have been doing psychology for 30 years, and a new generation who sees that it needs to be more solvent. But the newer generation is still in their 50s. And leadership with Michael Murphy's focus on the intellectual aspects of understanding theology and how it relates to personal growth, moving into places like the California Institute for Integral Studies, that Esalen will continue as one of the most beautiful and historically important places in spirituality.
And every so often, and I mention this at the end of my book, you run across somebody...I was talking with someone about Esalen in a coffee shop, and someone came up to me in Los Angeles and said, 'Oh my goodness, I'm going there in two weeks,' he was a barista. He'd been saving his money so he could go there. So I think there will be people who'll come there.
I think Esalen has diffused its mission, awakening people to their possibilities for personal growth, and as it has lost its uniqueness it has become less important to people who have those other options in other places, which is people who are in younger generations.
Rachael Kohn: It strikes me, Marion, that Esalen might be the kind of spirituality behind that category 'no religion'.
Marion Goldman: I think that's absolutely true because the idea of spiritual privilege is that we all have the privilege to be seekers and explore ways of becoming our best possible selves.
Rachael Kohn: Marion Goldman, it's been such a pleasure speaking to you, your bookSoul Rush is absolutely incredible.
Marion Goldman: Thank you so much, I'm really honoured to participate in this conversation, thank you.
Rachael Kohn: Marion Goldman's book is The American Soul Rush: Esalen and the Rise of Spiritual Privilege. Check our website for further information about her and Esalen at abc.net.au/radionational and scroll down to The Spirit of Things where you can download the audio.
This is Terence McKenna, acid guru, shaman, and former teacher at Esalen Institute, with the UK group The Shamen in 1992.
[Music: 'Re:Evolution', Terrence McKenna and The Shamen]
The belief that the human mind has limitless potential is a core belief in Esalen, the experimental institute which turned 50 this year, located at Big Sur on the north coast of California. Jeff Kripal, the chair of religious studies at Rice University in Texas, has an expansive and post modern view of spirituality, which is reflected in his many books that combine popular culture, fantasy, the East and spirituality. His book Esalen: America and the Religion of No Religion was published back in 2007, but he has a continuing involvement with Esalen. He's speaking to me on the line from Houston, Texas:
Jeffrey Kripal, welcome to The Spirit of Things.
Jeffrey Kripal: Thanks for having me.
Rachael Kohn: I like the motto of Rice University, 'unconventional wisdom'. In your case I'd say there's a real attraction to unconventional wisdom.
Jeffrey Kripal: That's a fairly new motto too, by the way, and we liked a lot here in the department of religious studies.
Rachael Kohn: Well, according to your website you've gone from Roman Catholic Benedictine spirituality through to psychoanalysis and Tantra, on to the paranormal. What do you think gave you your spiritual curiosity in the first place?
Jeffrey Kripal: That's a good question, and with most things spiritual I'm not sure I know. I know as a young boy I was intensely interested in fantasy and in science fiction and comic books and that sort of thing. But early on I also became really interested in religion and had a really profound experience in a college seminary, trained by the Benedictines, and that's really what set me on my path I think to try to understand religion.
Rachael Kohn: What sort of an experience?
Jeffrey Kripal: Well, not in the sense of one overwhelming out-of-body experience or anything, but the monks and the training and the seminary revolved largely around psychological and spiritual questions, and we were all made to dig deeper into why we thought we had a religious vocation. So I learned to think about religious questions in ways that might go beyond what the belief is or what the tradition happens to say. And that was sort of the beginning of it I think.
Rachael Kohn: I guess that's why you ended up being associated with Esalen. And it was a book that you wrote on Ramakrishna, the Hindu Saint, that prompted Michael Murphy, one of the founders of Esalen, to get in touch with you. So what piqued his curiosity?
Jeffrey Kripal: That book Kali's Child was my first book, it was my dissertation, and it was both celebrated in the academy but roundly condemned in Hindu fundamentalist circles. Mike got a hold of me in 1998, kind of really at the height of the ban movements and the censorship campaigns, and I think he was drawn to the book by its interweaving of Tantric metaphysics and Western psychology. From my end of things, I was drawn to Mike because he was lifting me out of a foxhole I'd been in for a number of years at that point, so it was kind of a happy meeting on both sides I think.
Rachael Kohn: Your book was bound to stir controversy due to your observations about Ramakrishna's homoerotic tendencies. But Jeff, your research generally has gone where others fear to tread, more recently to the paranormal. Is that an area that Michael Murphy shares a fascination with?
Jeffrey Kripal: Oh absolutely. My latest interest in the paranormal really comes out of the Esalen project. I spent about seven or eight years in the new millennium writing this history of Esalen, and in the course of that research encountered a number of stories and people whom I deeply trusted that had things happen to them that really couldn't happen by any normal, rational measure. So the project forced me to take these things more seriously and I realised we didn't really have a way of thinking about them in my field. So that's really what drew me to that particular topic.
Rachael Kohn: Is that your association with the Centre for Theory and Research at Esalen? I understand you ran a symposia series there on Western esotericism, and that resulted in the volume called, intriguingly, Hidden Intercourse.
Jeffrey Kripal: Right. So the Centre for Theory and Research is sort of the research and development wing of Esalen, and I've been associated with it since 1998. And the series you're referring to was a four-year series that Wouter Hanegraaff from the University of Amsterdam and I ran on Western esotericism. I also ran a three or four-year series on the paranormal and popular culture there, and I'm part of a group that has been running now for almost 15 years on the survival of bodily death. So there are a lot of things coming out of that centre and that network of scholars and researchers.
Rachael Kohn: Are there real experiments conducted there at the Centre for Theory and Research?
Jeffrey Kripal: No, it's not that kind of gathering. There are lots of folks who come there who do laboratory research or who do history or philosophy in their own institutions, but we bring them to Big Sur each year really to network and to encounter each other's work and each other's persons and try to connect the dots that otherwise would not be connected.
Rachael Kohn: A series has been run there at Esalen called Sursem, which I gather is focused on life after death. Now, belief in life after death has been around for a long time, so what's your new angle on it?
Jeffrey Kripal: I'm sort of a latecomer to that group. That group has been led for all these years by a neuroscientist at UVA named Ed Kelly. What sets that group apart from these earlier belief systems is that they want to establish the truth or the falsehood of this belief based on something other than belief. And so there's a lot of emphasis and focus on looking closely at people's out-of-body experiences, people's near-death experiences, children's memories of previous lives, and really examining that evidence and then trying to come up with a model or some sort of theory of mind that would make some sense of that. It's a venture based not on belief but on really comparison, classification and theory building.
Rachael Kohn: Is that like the Institute for Psychical Research back in late 19th century London?
Jeffrey Kripal: The Society for Psychical Research, or the SPR as it's called, goes back to 1882 in Cambridge, focused around Cambridge University. This is really an attempt to update that in an American context, but it's doing a slightly different kind of work, but it is very much inspired by that group, and we're constantly talking about those folks as revered ancestors, as it were.
Rachael Kohn: So do you believe, then, in Esalen's mission statement that we all have a 'latent super nature', which, if I can paraphrase, we're ethically bound to develop for the good of ourselves and society?
Jeffrey Kripal: Yes, I do actually, that's why I do what I do and why I write what I write. I think we're working with grossly inadequate models of what a human being is and what the mind is. I see all of this work aimed at expanding those models.
Rachael Kohn: Do you think Esalen's many experimental forays into the human potential movement, psychology and spirituality have actually developed that super nature within people, and in particular someone like Michael Murphy?
Jeffrey Kripal: I think that that super nature simply is, and it is manifesting very gradually and in fits and starts in human history. I think a place like Esalen serves a broader cultural function in that it authorises people to speak about these experiences and gives them models and actual practices that they can use to actualise these potentials. I think it's harder to say whether Esalen itself has done such things. I think its influence is largely indirect and is largely on a cultural level. I think it's much more humble. When it comes to those sorts of questions I would want to be humble as well.
I think it's much more a project of authorising people to speak about these things and creating a cultural space and a safe space in which people can acknowledge that they have these sorts of experiences and that these things are valuable and real and do not need to be demeaned and shamed.
Rachael Kohn: Is it important to scientifically verify these manifestations of the super nature which occur in fits and starts, as you say?
Jeffrey Kripal: Science is by far the authority in modern society. So if you want to carve out a space for something you're going to have to address scientific method and the scientific world view. And any kind of simple return to religious belief or a previous mythology isn't going to work. It seems much more hopeful and much more positive to do this now with the scientific world view and with cosmologies and knowledge that can be used to advance this stuff. The truth is that science is far weirder and far stranger than pretty much anything we have in the history of religion now. So it's quite compatible with these sorts of experiences.
Rachael Kohn: I know you wrote a book about Esalen called The Religion of No Religion. So are the manifestations and experiences of super nature precisely what you're talking about, the religion of no religion?
Jeffrey Kripal: Well, the phrase 'the religion of no religion' comes from a man named Frederic Spiegelberg who helped inspire both Michael Murphy and Dick Price to found Esalen. He was a professor of comparative religion at Stanford. And what he meant by that phrase and what I mean by it is that you can affirm the religious nature of human beings without buying into any particular religion or set of beliefs. In other words, you can affirm our super nature or the transcendent aspect of human beings without believing X, Y or Z. And so the religion of no religion is an affirmation of that, it's a way of being spiritual but not religious.
Rachael Kohn: Jeff, is there any necessary relationship between experiencing the super nature and the good?
Jeffrey Kripal: Well, it depends on whether you think ultimate reality is good or not. Super nature is about accessing levels or dimensions of reality that are in some sense ultimate or fundamental. And I think if you look at the human potential movement as a whole, there is an overwhelming sense that reality is good and is beneficent, and the deeper one gets in touch with reality, the better or the more whole a human being will be. So wholeness here is goodness, and goodness is wholeness.
Now, does it make you a better person, a better citizen, a better father, a better daughter or son? I'm not sure. That's certainly part of the project. But I think the human potential movement is aiming at something else that's more basic than that.
Rachael Kohn: Jeff, have you had intimations of that super nature within you? And if so, what did it look like, what did it feel like?
Jeffrey Kripal: I've written about this. I had an out-of-body experience while I was living in India in 1989, it was kind of an energy influx as well that was really overwhelming and really life-changing in some ways. It was a singular humble event, it's all I can really claim as that kind of experience, but it was enough to shift the way I think about myself and the way I think about the world.
I think a lot of writers and creative people sense these things as well, to the extent that their creativity is based on something other than themselves. There's a kind of release or a kind of trance quality to creative work, and I certainly experienced that a lot. I'm certainly not claiming any kind of omniscience or enlightenment or anything like that. I'm struggling with these questions like anyone else.
Rachael Kohn: I'd like to ask you finally, we live in a scientific age, it's often called that, and the proofs of science are foregrounded all the time, and yet you're interested in the paranormal and popular culture is still very interested in the paranormal. How would you explain that seeming dichotomy?
Jeffrey Kripal: Well, by the paranormal I mean an event in the physical environment that corresponds perfectly to a state of mind or a form of subjectivity. And science works by removing subjectivity, so it has a very hard time with paranormal events. The paranormal is fundamentally denied in orthodox science, it is often demonised in orthodox religion. And so it goes to the form of culture in which…really the only form of culture in which it's embraced, and that is popular culture. And I think it's so popular because it is actually so common in human experience, and it seems to engage the imagination in ways that fit quite well with film and literature and graphic novels. So it basically migrates to the place where it can be heard, which is popular culture.
Rachael Kohn: Can I just ask you finally, what do you think is the future of Esalen now that it is 50 years old? Is it embracing this new paranormal interest?
Jeffrey Kripal: You know, everybody asks me that question and I always stumble at this point. I don't know what the future of Esalen is. I think to the extent that Esalen has a robust future, and I think it does, it will be because it embraces the questions and problems of today and of the near future, and not the questions and problems of the '60s or '70s, you know, to the extent it looks forward and not backwards it will prosper. And so one of those questions I think it is going to have to address and embrace, which it already has, is ecology and the environment and to what extent that is part of our super nature as well.
Rachael Kohn: Well, Jeff Kripal, I look forward to continuing this conversation in the near future, particularly about our super natures. Until then, thank you so much for being on The Spirit of Things.
Jeffrey Kripal: Thanks for having me, and have me back, I'd love to come back.
Rachael Kohn: We certainly will have him back to talk about his latest book Mutants and Mystics. His work is also morphing into films. Jeffrey Kripal is the chair of religious studies at Rice University in Houston Texas.
That's our look at Esalen, and before it fades, hurry up and book a place for yourself in one of its hot tubs, or just rent the DVD of Bob and Carol and Ted and Alice.
To download this program put The Spirit of Things in your search engine. The program is produced by me and Geoff Wood, with sound engineering this week by Philip Ulman.
Ever wonder why of all places kids get abused in religious settings? Maybe it's partly because there is a distinct lack of child theology. I speak to the expert in child theology next week on The Spirit of Things at the same time, right here on RN. Until then, so long from me, Rachael Kohn.

Guests

Emeritus Professor Marion S. Goldman
Author of The American Soul Rush: Esalen and the Rise of Spiritual Privilege (2012), Professor Emeritus, Department of Sociology, University of Oregon, is a specialist in New Religious Movements (cults) and religious violence. Professor Goldman's books include Passionate Journey: Why Successful Women Joined a Cult (1999) as well as Gold Diggers and Silver Miners (1981) a study of frontier prostitution.
Professor Jeffrey Kripal
J. Newton Rayzor Professor of Philosophy and Religious Thought (and Chairman of the Department of Religious Studies) at Rice University inHouston, Texas. Author of many books including Esalen: America and the Religion of No Religion (2007), Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna (1995, 1998) and Mutants and Mystics: Science Fiction, Superhero Comics and the Paranormal(2011).

Publications

Title
The American Soul Rush: Esalen and the Rise of Spiritual Privilege
Author
Marion Goldman
Publisher
NYU Press 2012
ISBN
0814732879
Description
The creation and spread of a culture of spiritual transformation based at Esalen, founded by Dick Price and Michael Murphy in 1962, in the Big Sur, California.
Title
Esalen: America and the Religion of No Religion
Author
Jeffrey Kripal
Publisher
University of Chicago Press, 2007
ISBN
13 978-0226453705
Description
An historical study of the human potential movement that culminated at Esalen, the result of the founders' encounter with a former seminarian Frederic Spiegelberg who taught at Stanford University a particular mystical theology he called 'the religion of no religion.'

Further Information

Marion Goldman's website
New Religious Movements, Prostitution, Violence - Marion is a much published sociologist who is now looking at faith and food, as well as paganism in Europe.
TV Show on Rajneeshpurnam - Marion Goldman consultant
Wasco County Judge Bill Hulse said, when they read about it 'they'll think its fiction' - money, mayhem, attempted murder and Ma Shila at Rajneeshpuram.
Jeff Kripal's website
Sex, Freud, Tantra, Esalen, and SciFi are some of the topics of his latest publications - and check out his introductory essay.

Credits