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The American Soul Rush

Esalen and the Rise of Spiritual Privilege

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Yoga. Humanistic Psychology. Meditation. Holistic Healing. These practices are commonplace today. Yet before the early 1960s they were atypical options for most people outside of the upper class or small groups of educated spiritual seekers.
Esalen Institute, a retreat for spiritual and personal growth in Big Sur, California, played a pioneering role in popularizing quests for self-transformation and personalized spirituality. This "soul rush" spread quickly throughout the United States as the Institute made ordinary people aware of hundreds of ways to select, combine, and revise their beliefs about the sacred and to explore diverse mystical experiences. Millions of Americans now identify themselves as spiritual, not religious, because Esalen paved the way for them to explore spirituality without affiliating with established denominations
The American Soul Rush explores the concept of spiritual privilege and Esalen's foundational influence on the growth and spread of diverse spiritual practices that affirm individuals' self-worth and possibilities for positive personal change. The book also describes the people, narratives, and relationships at the Institute that produced persistent, almost accidental inequalities in order to illuminate the ways that gender is central to religion and spirituality in most contexts.

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    • Publisher's Weekly

      November 14, 2011
      Esalen Institute, a retreat center in Big Sur, Calif., instigated a “soul rush” that popularized spiritual practices like yoga and meditation for mainstream Americans, argues Goldman (Passionate Journeys), a professor of sociology and religious studies at the University of Oregon. What she defines as “spiritual privilege” meant that ordinary people in the 1960s began to encounter spirituality in myriad forms because of an increasingly diverse religious marketplace and economic prosperity. Students, seekers, psychologists and bishops wandered through Esalen, disseminating its ideas of self-fulfillment. Despite Esalen’s beliefs that individual spiritual growth was a corollary of social change, it remained a bastion of male privilege with men in leadership positions indulging their sexual fantasies as part of encounter groups and with women working as massage therapists. Goldman conducted in-depth interviews with former Esalen participants and founders, and more of their stories outside of the four men she profiles would have enlivened these gender dynamics and the somewhat dry exposition. Other Esalen perspectives could also have complicated her contention that Esalen succeeded because people wanted “mystical moments, not just old doctrine and dry ritual.”

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