Text scanned from "Ramparts March 1967" uncorrected
[Ramparts March 1967 Photos]

by Warren Hinckle

Where was Allen Ginsberg, father goddam to two generations of the underground? In New York, reading his poetry to freshmen. And where was Timothy Leary, self-styled guru to tens or is it hundreds of thousands of turned-on people? Off to some nowhere place like Stockton, to preach the gospel of Lysergic Acid Diethylamide to nice ladies in drip dry dresses.

The absence of the elder statesmen of America's synthetic gypsy movement meant something. It meant that the leaders of the booming psychedelic bohemia in the seminal city of San Francisco were their own men-and strangely serious men, indeed, for hippies. Ginsberg and Leary may be Pied Pipers, but they are largely playing old tunes. The young men who make the new scene accept Ginsberg as a revered observer from the elder generation; Leary they abide as an Elmer Gantry on their side, to be used for proselytizing squares, only.
The mountain symposium had been called for the extraordinary purpose of discussing the political future of the hippies. Hippies are many things, but most prominently the bearded and beaded inhabitants of the HaightAshbury, a little psychedelic city-state edging Golden Gate Park. There, in a daily street-fair atmosphere, upwards of 15,000 unbonded girls and boys interact in a tribal, love-seeking, free-swinging, acid-based type of society where, if you are a hippie and you have a dime, you can put it in a parking meter and lie down in the street for an hour's suntan (30 minutes for a nickel) and most drivers will be careful not to run you over.

Speaking, sometimes all at once, inside the Sierr; were many voices of conscience and vision of the Ashbury-belonging to men who, except for the gedy Andy hair, paisley shirts and pre-mod west jackets, sounded for all the world like Young Repu
They talked about reducing governmental contr sanctity of the individual, the need for equality men. They talked, very seriously, about the kind of they wanted to live in, and the fact that if they wai ideal world they would have to go out and mak~ themselves, because nobody, least of all the gove was going to do it for them.
The utopian sentiments of these hippies were nc put down lightly. Hippies have a clear vision of ti community-a psychedelic community, to be sure-everyone is turned on and beautiful and loving and and floating free. But it is a vision that, despite the Wonderland phraseology hippies usually breathie ploy to describe it, necessarily embodies a radical p philosophy: communal life, drastic restriction of property, rejection of violence, creativity before cc tion, freedom before authority, de-emphasis of ment and traditional forms of leadership.
Despite a disturbing tendency to quietism, all ipso facto have a political posture-one of unre opposition to the Establishment which insists on bi them criminals because they take LSD and marijua hating them, anyway, because they enjoy sleeping a room and three to a bed, seem to have free sex ai

less minds, and can raise healthy children in dirty clothes. The hippie choice of weapons is to love the Establishment to death rather than protest it or blow it up (hippies possess a confounding disconcern about traditional political methods or issues). But they are decidedly and forever outside the Consensus on which this society places such a premium, and since the hippie scene is so much the scene of those people under 25 that Time magazine warns will soon constitute half our population, this is a significant political fact.
This is all very solemn talk about people who like to skip rope and wear bright colors, but after spending some time with these fun and fey individuals you realize that, in a very unexpected way, they are as serious about what they're doing as the John Birch Society or the Junior League. It is not improbable, after a few more mountain seminars by those purposeful young men wearing beads, that the Haight-Ashbury may spawn the first utopian collectivist community since Brook Farm.
That this society finds it so difficult to take such rascally looking types seriously is no doubt the indication of a deep-rooted hang-up. But to comprehend the psychosis of America in the computer age, you have to know what's with the hippies.


Games people play, Merry Prankster Division

~r us Go, then, on a trip.
You can't miss the Tripmaster: the thick-necked lad in the blue and white striped pants with the red belt and the golden eagle buckle, a
watershed of wasted promise in his pale blue eyes, one front tooth capped in patriotic red, white and blue, his hair downy, flaxen, straddling the incredibly wide divide of his high forehead like two small toupees pasted on sideways. Ken Kesey, Heir Apparent Number One to the grand American tradition of blowing one's artistic talent to do some other thing, was sitting in a surprisingly comfortable chair inside the bus with the psychedelic crust, puffing absentmindedly on a harmonica.
The bus itself was ambulatory at about 50 miles an hour, jogging along a back road in sylvan Mann County, four loudspeakers turned all the way up, broadcasting both inside and outside Carl Orif's Carmina Burana and filled with two dozen people simultaneously smoking marijuana and looking for an open ice cream store. It was the Thursday night before the Summit Meeting weekend and Kesey, along with some 15 members of the turned-on yes men and women who call him "Chief" and whom he calls the "Merry Pranksters" in return, was demonstrating a "game" to a delegation of visiting hippie firemen.
Crossing north over the Golden Gate Bridge from San

Francisco to Mann County to pay Kesey a state visit were seven members of The Diggers, a radical organization even by Haight-Ashbury standards, which exists to give things away, free. The Diggers started out giving out free food, free clothes, free lodging and free legal advice, and hope eventually to create a totally free cooperative community. They had come to ask Kesey to get serious and attend the weekend meeting on the state of the nation of the hippies.
The dialogue had hardly begun, however, before Kesey loaded all corners into the bus and pushed off into the dark to search for a nocturnal ice cream store. The bus, which may be the closest modern man has yet come to aping the self-sufficiency of Captain Nemo's submarine, has its own power supply and is equipped with instruments for a full rock band, microphones, loudspeakers, spotlights and comfortable seats all around. The Pranksters are presently installing microphones every three feet on the bus walls so everybody can broadcast to everybody else all at once.
At the helm was the Intrepid Traveler, Ken Babbs, who is auxiliary chief of the Merry Pranksters when Kesey is out of town or incommunicado or in jail, all three of which he has recently been. Babbs, who is said to be the model for the heroes of both Kesey novels, One Flew Over the Cuckoo's Nest and Sometimes A Great Notion, picked up a microphone to address the guests in the rear of the bus, like the driver of a Grayline tour: "We are being followed by a police car. Will someone watch and tell me when he turns on his red light."
The law was not unexpected, of course, because any cop who sees Kesey's bus just about has to follow it, would probably end up with some form of professional D.T.'s if he didn't. It is part of the game: the cop was now playing on their terms, and Kesey and his Pranksters were delighted. In fact, a discernible wave of disappointment swept across the bus when the cop finally gave up chasing
-this~ particular U.F.O. and turned onto another road
The games he plays are very important to Kesey. In many ways his intellectual rebellion has come full circle; he has long ago rejected the structured nature of society- the foolscap rings of success, conformity and acceptance "normal" people must regularly jump through. To the liberated intellect, no doubt, these requirements constitute the most sordid type of game. But, once rejecting all the norms of society, the artist is free to create his own structures-and along with any new set of rules, however personal, there is necessarily, the shell to the tortoise, a new set of games. In Kesey's case, at least, the games are usually fun. Running around the outside of an insane society, the healthiest thing you can do is laugh.
It helps to look at this sort of complicated if not con-

fused intellectual proposition in bas relief, as if you were looking at the simple pictures on Wedgewood china. Stand Successful Author Ken Kesey off against, say, Successful Author Truman Capote. Capote, as long as his game is accepted by the system, is free to be as mad as he can. So he tosses the biggest, most vulgar ball in a long history of vulgar balls, and achieves the perfect idiot synthesis of the upper middle and lower royal classes. Kesey, who cares as much about the system as he does about the Eddie Cantor Memorial Forest, invents his own game. He purchases a pre-'40s International Harvester school bus, paints it psychedelic, fills it with undistinguished though lovable individuals in varying stages of eccentricity, and drives brazenly down the nation's highways, high on LSD, watching and waiting for the cops to blow their minds.
At the least, Kesey's posture has the advantage of being intellectually consistent with the point of view of his novels. In One Fkw Over the Cuckoo's Nest, he uses the setting of an insane asylum as a metaphor for what he considers to be the basic insanity, or at least the fundamentally bizarre illogic, of American society. Since the world forces you into a game that is both mad and unfair, you are better off inventing your own game. Then, at least, you have a chance of winning. At least that's what Kesey thinks.


The Curry Is Very Hot;
Merry Pranksters Are Having Pot

THERE WASN'T MUCH DOING on late afternoon television, and the Merry Pranksters were a
little restless. A few were turning on; one Prankster amused himself squirting his friends with a
yellow plastic watergun; another staggered into the living room, exhausted from peddling a bicycle in ever-diminishing circles in the middle of the street. They were all waiting, quite patiently, for dinner, which the Chief was whipping up himself. It was a curry, the recipe of no doubt cabalistic origin. Kesey evidently took his cooking seriously, because he stood guard by the pot for an hour and a half, stirring, concentrating on the little clock on the stove that didn't work.
There you have a slice of domestic life, February 1967, from the swish Mann County home of Attorney Brian Rohan. As might be surmised, Rohan is Kesey's attorney, and the novelist and his aides de camp had parked their bus outside for the duration. The duration might last a long time, because Kesey has dropped out of the hippie scene. Some might say that he was pushed, because he fell, very hard, from favor among the hippies last year when he announced that he, Kesey, personally, was going to help reform the psychedelic scene. This sudden social

Uconscience may have had something to do with beating a jail sentence on a compounded marijuana charge, but when Kesey obtained his freedom with instructions from the judge "to preach an anti-LSD warning to teenagers" it was a little too much for the Haight-Ashbury set. Kesey, after all, was the man who had turned on the Hell's Angels.

That was when the novelist was living in La Honda, a small community in the Skyline mountain range overgrown with trees and, after Kesey invited the Hell's Angels to several house parties, overgrown with sheriff's deputies. It was in this Sherwood Forest setting, after he had finished his second novel with LSD as his co-pilot, that Kesey inaugurated his band of Merry Pranksters (they have an official seal from the State of California incorporating them as "Intrepid Trips, Inc."), painted the school bus in glow sock colors, announced he would write no more ("Rather than write, I will ride buses, study the insides of jails, and see what goes on"), and set up fun-time housekeeping on a full-time basis with the Pranksters, his wife and their three small children (one confounding thing about Kesey is the amorphous quality of the personal relationships in his entourage-the several attractive women don't seem, from the outside, to belong to any particular man; children are loved enough, but seem to be held in common).
When the Hell's Angels rumbled by, Kesey welcomed them with LSD. "We're in the same business. You break people's bones, I break people's heads," he told them. The Angels seem to like the whole acid thing, because today they are a fairly constant act in the Haight-Ashbury show, while Kesey has abdicated his role as Scoutmaster to fledgling acid heads and exiled himself across the Bay. This self-imposed Elba came about when Kesey sensed that the hippie community had soured on him. He had committed the one mortal sin in the hippie ethic: telling people what to do. "Get into a responsibility bag," he urged some 4.00 friends attending a private Halloween party. Kesey hasn't been seen much in the Haight-Ashbury since that night, and though the Diggers did succeed in getting him to attend the weekend discussion, it is doubtful they will succeed in getting the novelist involved in any serious effort to shape the Haight-Ashbury future. At 31, Ken Kesey is a hippie has-been.


The Acid Tests-From Unitarians to Watts

ESEY IS NOW a self-sufficient but lonely figure
-if you can be lonely with dozens of Merry Pranksters running around your house all day. If he ever gets maudlin, which is doubtful,
he can look back fondly on his hippie memories, which are definitely in the wow! category, because Ken Kesey.


did for acid roughly what Johnny Appleseed did for trees, and probably more.
He did it through a unique and short-lived American institution called the Acid Test. A lot of things happened at an Acid Test, but the main thing was that, in the HaightAshbury vernacular, everyone in the audience got zonked out of their minds on LSD. LSD in Pepsi. LSD in coffee. LSD in cake. LSD in the community punch. Most people were generally surprised, because they didn't know they were getting any LSD until it was too late. Later, when word got around that this sort of mad thing was happening at Acid Tests, Kesey sometimes didn't give out LSD on purpose, just so people wouldn't know whether they did or did not have LSD. Another game.
The Acid Tests began calmly enough. In the early ver~ions Kesey merely gave a heart-to-heart psychedelic talk and handed LSD around like the Eucharist, which first happened at a Unitarian conference in Big Sur in August of 1965. He repeated this ritual several times, at private gatherings in his home in La Honda, on college campuses, and once at a Vietnam Day Committee rally at Berkeley. Then Kesey added the Grateful Dead, a pioneer San Francisco rock group, to his Acid Tests and, the cherry on the matzos, the light show atmospheric technique of projecting slides and wild colors on the walls during rock dances. This combination he called "trips." Trip is the word for an LSD experience, but in Kesey's lexicon it also meant kicks, which were achieved by rapidly changing the audience's sensory environment what seemed like approximately ten million times during an evening by manipulating bright colored lights, tape recorders, slide projectors, weird sound machines, and whatever else may be found in the electronic sink, while the participants danced under stroboscopic lights to a wild rock band or just played around on the floor.
It was a fulgurous, electronically orgiastic thing (the most advanced Tests had closed circuit television sets on the dance floor so you could see what you were doing), which made psychedelics very "fun" indeed, and the hippies came in droves. Almost every hippie in the Bay Area went to at least one Acid Test, and it is not exceeding the bounds of reasonable speculation to say that Kesey may have turned on at least 10,000 people to LSD during the 24 presentations of the Acid Test. (During these Tests the Merry Pranksters painted everything including themselves in fluorescent tones, and bright colors became the permanent in-thing in psychedelic dress.)
Turning so many unsuspecting people on to LSD at once could be dangerous, as the Pranksters discovered on a 1965 psychedelic road show when they staged the ill-fated Watts Acid Test. Many of the leading citizens of Watts came to the show, which was all very fine except
that whoever put the LSD in the free punch that was passed around put in too much by a factor of about four. This served to make for a very wild Acid Test, and one or two participants "freaked out" and had a very hard time of it for the next few days.
After the California legislature played Prohibition and outlawed LSD on October 6, 1966, Kesey wound up the Acid Test syndrome with what was billed as a huge "Trips Festival" in San Francisco. People who regularly turn on say the Trips Festival was a bore: it embodied all the Acid Test elements except acid and, happily for the coffers of Intrepid Trips, Inc., attracted a huge crowd of newspapermen, narcotics agents and other squares, but very few hippies. The Merry Pranksters slyly passed out plain sugar cubes for the benefit of the undercover agents.
Suddenly San Francisco, which for a grown-up city gets excited very easily, was talking about almost nothing but "trips" and LSD. Hippies, like overnight, had become fashionable.
If you are inclined to give thanks for this sort of thing, they go to the bad boy wonder of Psychedeiphia, disappearing there over the horizon in his wayward bus.


The Ghosts of Scenes Past, or
How We got Here from There

IKE FREDERICK J. TURNER and Arnold Toynbee, Chester Anderson has a theory of history. His theory is psychedelic, but that is perfectly natural since he is a veteran acid head. Anderson, a
35-year-old professional bohemian who looks 45, considers himself the unofficial historian of the psychedelic movement and has amassed enough footnotes to argue somewhat convincingly that the past 15 years of social change in the United States-all the underground movements, and a significant part of the cultural changes- have been intimately connected with drugs.
If he is going to press his argument all the way, he may have to punch it out with Marshall McLuhan, who no doubt would assert that such phenomena as hippie colonies are nothing but a return to "tribal" culture, an inevitable reaction to our electronic age. And any social historian worth his salt will put it that every society has found some way to allow the sons and daughters of its middle class to drop out and cut up (most hippies by the way, are from middle class stock, so what's the difference from, say, the Teddy Boys?) Maybe lots, maybe none. But there is no disputing the cultural and artistic flip-flops this country has gone through in the last decade. The jazz musicians' vogue meant something. So did the Beat Generation. So, we suppose, did Pop Art, and Rock and
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Roll, and so, of course, the hippies. If, in briefly tracing the derivation of the hippies from their seminal reasons in the intellectual uneasiness of the early 1950's, we chance to favor the testimony of Chester Anderson, it is only because he was there.
That was some bad year, 1953. There was a war on in Korea, a confusing, undefined war, the first big American war that wasn't the one to end all wars, because the aftermath of World War II had blown that phobia. And now the Bomb was with us, and with it the staccato series of disturbing headline events that stood for the Cold War; college was the only escape from the draft, but eggheads were becoming unpopular; Stevenson had lost the election and the Rosenbergs had been executed. It was all gloom, gloom, and dullsville, and if you were young and intellectual you were hard-pressed to find a hero or even a beautiful person. The only really alive, free thing, it seemed, was jazz-and the arrival of the long playing record had sparked a jazz renaissance, and with it the first drug heroes: most kids sympathized with Gene Krupa's marijuana busts, the agony of Lady Day's junk hangup was universal, and Charlie Parker had his own drugstore.
Lady Day's way wasn't the way of the new generation, Chester Anderson will be quick to tell you, because she was on "body" drugs. Whatever else body drugs-heroin, opium, barbiturates, alcohol, tranquilizers-may do, they eventually turn you off, and contemporary heads like to be turned on-i.e., senses intensified, stimulated rather than depressed. "Head" drugs, which do the latter, are both cheaper and easier to get than body drugs, and come in approximately 18 varieties in three different classifications-natural drugs like marijuana, hashish, peyote, morning glory seeds, Hawaiian wood rose seeds, and certain types of Mexican mushrooms; artificial psychedelics like mescaline, LSD, psilocybin and psilocin, and whatever the ingredient is that makes Romilar cough syrup so popular with young heads; and synthetic stimulants which, used in large doses by heads, are known as "speed"-dexedrine, benzedrine and methedrine.
But in the early 1950's there wasn't such a complete psychedelic medicine shelf to choose from, and the culturally disenchanted pioneers who began to settle new colonies in New York's Village and San Francisco's North Beach had to make do with pot. In a climate dominated by Dwight Eisenhower in the newspapers and Ed Sullivan on television, they also began to turn on to the pacifist, humanist philosophies of Asia-particularly Buddhism, most especially Zen-while Christianity as a workable concept became more meaningless, despite the exemplary efforts of such men as Brother Antoninus and Thomas Merton. American churchmen seemed to have neither the patience nor the fortitude to deal with people who were,
well, unsettled. Folk music, which had been slowly dying, perked up a little, and there was a new interest in fresh, tuned-in poetry. As the 'SOs approached middle age and McCarthy went on the rampage, the few signs of life in a stagnant society centered around the disoriented peace movement, the fledgling civil rights movement, the young political left, jazz and folk music, poetry and Zen. Most of these followers were, of course, taking pot, while the rest of the country remained on booze and sleeping pills.
(If, in memory of the 85th anniversary of Anthony Trollope's death, we may be permitted an aside to the reader, it would be to say that one of the things that is considered original, but is in fact not, about the hippies is the concept of "dropping out" of society. Without adopting the histrionics of Hogarth crusading against the masses drinking gin, it is true that alcohol is an opiate which serves to help tens of millions of busy businessmen and lethargic housewives to "drop out" of any essential involvement in life and remain political and artistic boors. But alcohol is legal so nobody cares. If pot and LSD were ever legalized, it would be a mortal blow to this bohemia. Hippies have a political posture essentially because of the enforced criminality of their daily dose, and if taking LSD meant no more in society than the commuter slugging down his seventh martini, the conspiratorial magic would go out of the movement.)

MEANWHILE, IN SAN FRANCISCO, Allen Ginsberg remembers an evening in 1955 which could stand as well as any for the starting point of what was to become the most thorough repudiation of America's middlebrow culture since the expatriates walked out on the country in the 1930's. The vanguard of what was to be the Beat Generation had gathered at the 6 Gallery on Fillmore Street for a poetry reading moderated by Kenneth Rexroth, a respectable leftish intellectual who was later to become the Public Defender of the Beats. Lawrence Ferlinghetti was in the audience, and so were Kerouac and his then sidekick, Neal Cassady, listening to Michael McClure, Phil Lamantia, Gary Snyder and Philip Whalen read their poetry. Ginsberg was there too, and delighted everyone with a section of the still unfinished "Howl," better known to Beats as the Declaration of Independence.
Two distinct strains in the underground movement of the '50s. were represented at this salient gathering. One was a distinctly fascist trend, embodied in Kerouac, which can be recognized by a totalitarian insistence on action and nihilism, and usually accompanied by a Superman concept. This strain runs, deeper and less silent, through the hippie scene today. It is into this fascist bag that you can put Kesey and his friends, the Hell's Angels, and, in

a more subtle way, Dr. Timothy Leary.
The other, majority, side of the Beats was a cultural reaction to the existential brinkmanship forced on them by the Cold War, and a lively attack on the concurrent rhetoric of complacency and self-satisfaction that pervaded the literary establishment all the way from the Atlantic Monthly to Lionel Trilling. Led by men like Ginsberg and Ferlinghetti, the early Beats weighed America by its words and deeds, and found it pennyweight. They took upon themselves the role of conscience for the machine. They rejected all values and when, in attempting to carve a new creative force, they told America to "go fuck itself," America reacted, predictably, with an obscenity trial.
The early distant warnings of the drug-based culture that would dominate the Haight-Ashbury a decade later were there in the early days of North Beach. Marijuana was as popular as Coke at a Baptist wedding, and the available hallucinogens-peyote and mescaline-were part of the Beat rebellion. Gary Snyder, poet, mountain climber, formal Yamabushi Buddhist, and a highly respected leader of the hippie scene today, first experimented with peyote while living with the Indian tribe of the same name in 1948; Ginsberg first took it in New York in 1951; Lamantia, Kerouac and Cassady were turned on by Beat impresario Hymie D'Angolo at his Big Sur retreat in 1952. And Beat parties, whether they served peyote, marijuana or near beer, were rituals, community sacraments, setting the format for contemporary hippie rituals.
But the psychedelic community didn't really begin to flourish until late 1957 and 1958 in New York, and for that story we take you to Chester Anderson in the Village.


Was the Kingston Trio Really Red Guards?

N THANKSGIVING DAY, 1957, Chester Anderson was turned on to grass by a bongo-playing superhippie who went by the code name of Mr. Sulks. Grass, if you don't know and don't
have an underground glossary handy, is translated marijuana, and from that day forward, Anderson, who once studied music at the University of Miami so he could write string quartets like Brahms, became a professional Turn-On and migrated with bohemia, east to west to east to west, from the Village to North Beach back to the Village to the Haight-Ashbury, where he can be found today-a prototype of the older psychedelic type who mixes with the drifting, turning on kids to form the central nervous system of any body of hippies.
The first psychedelic drug to reach the Village in any quantity was peyote, an obscure hallucinatory cactus bud used by Indians in religious ceremonies. Peyote was cheap and plentiful (it can still be ordered by mail from Laredo
at $10 for 100 "buttons") and became highly touted- Havelock Ellis and Aldous Huxley recommended it. The only problem with peyote was that it tasted absolutely terrible, and, as peyote cults sprang up, peyote cookbooks came out with recipes for preparing the awful stuff in ways that would kill the taste. "Man," Chester recalls a head telling him at the time, "if I thought it'd get me high, I'd eat shit." As with most new head drugs, the taking of peyote was treated as a quasi-religious event. The first time Chester took it, he did so with great ritual before a statue of the Buddha.
Peyote was the thing in late 1957, and by the summer of 1958 mescaline, the first synthetic psychedelic, was widely distributed. The heads reacted like unwed mothers being handed birth control pills-they were no longer dependent on nature. Turn-ons could be manufactured!
According to Chester's files, LSD didn't arrive in any large, consumer-intended supply in the Village until the winter of 1961-62, and not in the Bay Area until the summer of 1964, but by that time something unusual had happened to America's psychedelic gypsies: they had become formal enemies of.the State. Massive harassment by the cops in San Francisco, by the coffeehouse license inspectors in New York, had led the heads and the young middle class types who came in caravan proportions, to test the no-more-teachers, no-more-books way of bohemian life, to view the Establishment as the bad guy who would crush their individuality and spirituality in any way he could. This is the derivation of whatever political posture the hippies have today. It will be significant, of course, only if the Haight-Ashbury scene doesn't go the way of the Beat Generation-assimilated by a kick-hungry society. For the serious, literary Beats, it was all over but the shouting when the Co-existence Bagel Shop became a stop on sightseeing tours.
In 1962, the Village was pulsating with psychedelic evangelism. LSD was so cheap and so plentiful that it became a big thing among heads to turn on new people as fast as they could give LSD away.
Pot, also, was being used more widely than ever by middle class adults, and spread from the urban bohemias to the hinterlands by small folk music circles that were to be found everywhere from Jacksonville, Florida, to Wausau, Wisconsin. At the same time, almost the entire Village was treating LSD like it was a selection on a free lunch counter, and a scruffy folknik called Bobby Dylan was beginning to play charitable guest sets in the Washington Square coffeehouses. "Things," Chester said, "were happening more rapidly than we knew."
What was happening, Mr. Jones, was that folk music, under the influence of early acid culture, was giving way to rock and roll. Rock spread the hippie way of life like a

psychedelic plague, and it metamorphosed in such rapid fashion from the popularity of folk music, that a very suspicious person might ask if seemingly safe groups like the Kingston Trio were not, in fact, the Red Guards of the hippie cultural revolution.
There was a rock and roll before, of course, but it was all bad seed. The likes of Frankie Avalon, Fabian and Elvis Presley sent good rock and roll musicians running to folk music. Then absolutely the world's greatest musical blitz fell and the Beatles landed, everywhere, all at once. The impact of their popular music was analogous to the Industrial Revolution on the 19th century. They brought music out of the juke box and into the street. The Beatles' ecstatic, alive, electric sound had a total sensory impact, and was inescapably participational. It was "psychedelic music." "The Beatles are a trip," Chester said. Whether the Beatles or Dylan or the Rolling Stones actually came to their style through psychedelic involvement (Kenneth Tynan says a recent Beatles song "Tomorrow Never Knows" is "the best musical evocation of LSD I've ever heard") is not as important as the fact that their songs reflect LSD values-love, life, getting along with other people, and that this type of involving, turn-on music galvanized the entire hippie underground into overt, brassy existence-particularly in San Francisco.
Drug song lyrics may, in fact, be the entire literary output of the hippie generation. The hippies' general disregard for anything as static as a book is a fact over which Chester Anderson and Marshall McLuhan can shake hands. For acid heads are, in McLuhan's phrase, "post-literate." Hippies do not share our written, linear society
-they like textures better than surfaces, prefer the electronic to the mechanical, like group, tribal activities. Theirs is an ecstatic, do-it-now culture, and rock and roll is their art form.


Dr. Leary-Pretender to the Hippie Throne

paisley tie J. Press contemporary, but the bone-carved Egyptian mandala hanging around his
neck, unless it was made in occupied Japan, had to be at least 2000 years old. Dr. Timothy Leary, B.A.

University of Alabama, PhD University of California, LSD Cuernavaca and 86'd Harvard College, was dressed up for a night on the town, but as his devotees say of this tireless proselytizer of the psychedelic cause, it was work, work, work. Tonight Leary was scouting somebody else's act, a Swami's at that, who was turning on the hippies at the Avalon Ballroom by leading them in an hour-long Hindu chant without stopping much for breath. The
Avalon is one of the two great, drafty ballrooms where San Francisco hippies, hippie-hangers-on and young hippies-to-be congregate each weekend to participate in the psychedelic rock and light shows that are now as much a part of San Francisco as cable cars and a lot noisier.
This dance was a benefit for the new Swami, recently installed in a Haight-Ashbury storefront, with a fair passage sign from Allen Ginsberg whom he had bumped into in India. The hippies were turning out to see just what the Swami's schtick was, but Dr. Leary had a different purpose. He has a vested, professional interest in turning people on, and here was this Swami, trying to do it with just a chant, like it was natural childbirth or something.
The word professional is not used lightly. There is a large group of professionals making it by servicing and stimulating the hippie world-in the spirit of the HaightAshbury we should refer to these men as merchant princes
-and Timothy Leary is the pretender to the throne.
Dr. Leary claims to have launched the first indigenous religion in America. That may very well be, though as a religious leader he is Aimee Semple McPherson in drag. Dr. Leary, who identifies himself as a "prophet," recently played the Bay Area in his LSD road show, where he sold $4 seats to lots of squares but few hippies (Dr. Leary's pitch is to the straight world), showed a technicolor movie billed as simulating an LSD experience (it was big on close-ups of enlarged blood vessels), burned incense, dressed like a holy man in white cotton pajamas, and told everybody to "turn on, tune in, and drop out."
In case you are inclined to make light of this philosophic advice you should not laugh out loud. Because Dr. Leary is serious about his work, he can not be dismissed as a cross between a white Father Divine and Nietzsche, no matter how tempting the analogy. He has made a substantial historical contribution to the psychedelic scene, although his arrest records may figure more prominently than his philosophy in future hippie histories.
Since, something like Eve, he first bit into the sacred psychedelic mushroom while lounging beside a swimming pool in Cuernavaca, he has been hounded by the consequences of his act. Since Dr. Leary discovered LSD, he has been booted out of Harvard for experimenting a little too widely with it among the undergraduate population, asked to leave several foreign countries for roughly the same reasons, and is now comfortably if temporarily ensconced in a turned-on billionaire friend's estate near Poughkeepsie, New York, while awaiting judicial determination of a 30-year prison sentence for transporting a half-ounce of marijuana across the Rio Grande without paying the Texas marijuana tax, which has not been enforced since the time of the Lone Ranger.
If he were asked to contribute to the "L" volume of the

World Book Encyclopedia, Dr. Leary would no doubt sum up his work as "having turned on American culture," though his actual accomplishments are somewhat more prosaic. Together with Richard Alpert, who was to Dr. Leary what Bill Moyers was to President Johnson, Leary wrote an article in May 1962 in, surprise, The Bulletin of the Atomic Scientists. The article warned that in event of war, the Russians were likely to douse all our reservoirs with LSD in order to make people so complacent that they wouldn't particularly care about being invaded, and as a civil defense precaution we ought to do it ourselves first-you know, douse our own reservoirs-so that when the reds got their chance the country would know just what was coming off. It was back to the old drawing board after that article, but Alpert and Dr. Leary made their main contribution to the incredibly swift spread of LSD through the nation in 1964 by the simple act of publishing a formula for LSD, all that was needed by any enterprising housewife with a B-plus in high school chemistry and an inclination for black market activity. Dr. Leary's religious crusade has been a bust, convert-wise, and not so salutary financially, either, so he announced recently that he was dropping out, himself, to contemplate his navel under the influence. It would be easier to take Dr. Leary seriously if he could overcome his penchant for treating LSD as a patent snake-bite medicine.
An enlightening example of this panacea philosophy is found back among the truss ads in the September 1966 issue of Playboy. In the midst of a lengthy interview when, as happens in Playboy, the subject got around to sex, Dr. Leary was all answers. "An LSD session that does not involve an ultimate merging with a person of the opposite sex isn't really complete," he said, a facet of the drug he neglected to mention to the Methodist ladies he was attempting to turn on in Stockton, California. But this time, Dr. Leary was out to turn on the Playboy audience.
The following selection from the interview is reprinted in its entirety. Italics are Playboy's.
PLAYBOY: We've heard that some women who ordinarily have difficulty achieving orgasm find themselves capable of multiple orgasms under LSD. Is that true?
LEARY: In a carefully prepared, loving LSD session, a woman will inevitably have several hundred orgasms.
PLAYBOY: Several hundred?

LEARY: Yes. Several hundred.
After recovering from that intelligence, the Playboy interviewer, phrasing the question as diplomatically as possible, asked Dr. Leary if he got much, being such a handsome LSD turn-on figure. Dr. Leary allowed that women were always falling over him, but responded with the decorum of Pope Paul being translated from the Latin:
"Any charismatic person who is conscious of his own
mythic potency awakens this basic hunger in women and pays reverence to it at the level that is harmonious and appropriate at the time."
Dr. Leary also said that LSD is a "specific cure for homosexuality."
The final measurement of the tilt of Dr. Leary's windmill, his no doubt earnest claim to be the prophet of this generation, must be made by weighing such recorded conversations against his frequent and urgent pleas to young people to "drop out of politics, protest, petitions and pickets" and join his "new religion" where, as he said recently:
"You have to be out of your mind to pray."
Perhaps, and quite probably so.


Where Dun & Bradsireet Fears to Tread

I I N GINSBERG asked 10,000 people to turn towards the sea and chant with him. They all did just that, and then picked up the papers and miscellaneous droppings on the turf of
Golden Gate Park's Polo Field and went contentedly home. This was the end of the first Human Be-In, a gargantuan hippie happening held only for the joy of it in mid-January. The hippie tribes gathered under clear skies with rock bands, incense, chimes, flutes, feathers, candles, banners and drums. Even the Hell's Angels were on their good behavior-announcing that they would guard the sound truck against unspecified evil forces. It was all so successful that the organizers are talking about another be-in this summer to be held at the bottom of the Grand Canyon with maybe 200,000 hippies being-in.
The local papers didn't quite know how to treat this one, except for the San Francisco Chronicle's ace society editor Frances Moffat, who ran through the crowd picking out local socialites and taking notes on the fashions.
Mrs. Moffat's intense interest reflects the very in, very marketable character of San Francisco Hippiedom. Relatively high-priced mod clothing and trinket stores are as common in the Haight-Ashbury as pissoirs used to be in Paris. They are run by hippie merchants mostly for square customers, but that doesn't mean that the hippies themselves aren't brand name conscious. Professing a distaste for competitive society, hippies are, contradictorily, frantic consumers. Unlike the Beats, they do not disdain money. Indeed, when they have it, which with many is often, they use it to buy something pretty or pleasureful. You will find only the best hi-fl sets in hippie flats.
In this commercial sense, the hippies have not only accepted assimilation (the Beats fought it, and lost), they have swallowed it whole. The hippie culture is in many

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ways a prototype of the most ephemeral aspects of the larger American society; if the people looking in from the suburbs want change, clothes, fun, and some lightheadedness from the new gypsies, the hippies are delivering- and some of them are becoming rich hippies because of it.
The biggest Robber Baron is dance promoter Bill Graham, a Jewish boy from New York who made it big in San Francisco by cornering the hippie bread and circuses concession. His weekend combination rock and roll dances and light shows at the cavernous, creaky old Fillmore Auditorium on the main street of San Francisco's Negro ghetto are jammed every night. Even Andy Warhol played the Fillmore. Although Graham is happy providing these weekend spiritual experiences, he's not trying to be a leader. "I don't want to make cadres, just money," he said. Graham's cross-town competitor is Chet Helms, a rimless-glasses variety hippie from Texas who has turned the pioneer, non-profit San Francisco rock group called The Family Dog, into a very profit-making enterprise at the Avalon Ballroom.
A side-product of the light show dances, and probably the only other permanent manifestation of hippie culture to date, is the revival in a gangbusters way of Art Nouveau poster art. Wes Wilson, who letters his posters in 18, 24 and 36 point Illegible (see page 5), originated the basic style in posters for the Fillmore dances. Graham found he could make as much money selling posters as dance tickets, so he is now in the poster business, too.
The posters, at $1 apiece, as common as window shades in the Haight-Ashbury, demand total involvement from the reader, and are thus considered psychedelic manifestations of the existential, non-verbal character of hippie culture. What's it all about? A shy, bush-bearded and very nice little postermaker named Mouse!, when asked his definition of hippie art, replied:
Haight Street, the Fifth Avenue of Hippiedom, is geographically parallel to Golden Gate Park but several blocks uphill, where rows of half vacant store fronts once indicated the gradual decline of a middle class neighborhood. But all that changed, dramatically, during the past 18 months. Haight Street now looks like the Metropolitan Opera Company backstage on the opening night of Aida. The stores are all occupied, but with mercantile ventures that might give Dun & Bradstreet cause to wonder. Threaded among the older meat markets, discount furniture stores, laundromats and proletarian bars are a variety of leather goods shops, art galleries, mod clothing stores and boutiques specializing in psychedelic paraphernalia like beads, prisms and marijuana pipes, and of course there is the Psychedelic Shop itself.
The Psychedelic Shop is treated as a hippie landmark of sorts, but the Haight-Ashbury scene was percolating long before the Thelin brothers, Ron and Jay, stuffed a disconcertingly modern glass and steel store front full of amulets, psychedelic books, a large stock of the underground press and some effete gadgetry for acid heads. The hippie phenomena began to metamorphose from a personal to a social happening around the fall of 1965 after the kids at Berkeley turned on to LSD, Ken Kesey started holding Acid Tests, and The Family Dog staged its first dance.
Instrumental in spreading the word was the Chronicle's highly regarded jazz critic, Ralph J. Gleason. Gleason is read religiously by hippies. Besides explaining to his square readers what is happening, he is also the unofficial arbitrator of good taste in the Haight-Ashbury community. Gleason was quick to tell Ken Kesey, in print, when he was out of line, and did the same for Dr. Leary. Gleason's writings tuned in other members of the Chronicle staff, and the extensive, often headline publicity the newspaper gave to the hippie scene (Kesey's return from a self-imposed Mexican exile was treated with the seriousness of a reasonably large earthquake) helped escalate the HaightAshbury population explosion.
So there is plenty of business for the hippie merchants, but some of them, like the Thelin brothers, are beginning to wonder where it will all lead. At the prodding of The Diggers, the Thelins are considering making the store a non-profit cooperative that will help "the kids get high and stay high" at low cost. They may also take the same steps with The Oracle, the Haight-Ashbury monthly tabloid. The majority of the hip merchants, however, are very comfortable with the ascending publicity and sales, and have as little vision of what they are helping create than did Alexander Bell when he spilled acid on himself.
If you have any doubts left about the thoroughly successful commercialization of the entire hippie scene, you should look at the comic pages between Dick Tracy and

Unless most parents sent their children to bed before they got to the comics that week, everybody now knows all about trips. This just goes to prove that somewhere in the wild, psychedelic world there's a buck to be made.

episode, in the comic strip called Rex Morgan, M.D.:

Will the Real Frodo Baggins Please Stand Up?

xcii' ~ FOR THE OBVIOUS fact that he wasn't covered with fur, you would have said to yourself that for sure there was old Frodo Baggins, crossing Haight Street. Frodo Baggins is the hero of the English antiquarian J.R.R. Tolkien's classic trilogy, Lord of the Rings, absolutely the favorite book of every hippie, about a race of little people called Hobbits who live somewhere in pre-history in a place called Middle Earth. Hobbits are hedonistic, happy little fellows who love beauty and pretty colors. Hobbits have their own scene and resent intrusion, pass the time eating three or four meals a day and smoke burning leaves of herb in pipes of clay. You can see why hippies would like Hobbits.
The hustling, heroic-looking fellow with the mistaken identity was Emmett Grogan, kingpin of The Diggers and the closest thing the hippies in the Haight-Ashbury have to a real live hero. Grogan, 23, with blond, unruly hair and a fair, freckled Irish face, has the aquiline nose of a leader, but he would prefer to say that he "just presents alternatives." He is in and out of jail 17 times a week, sometimes busted for smashing a cop in the nose (Grogan has a very intolerant attitude toward policemen), sometimes bailing out a friend, and sometimes, like Monopoly, just visiting. The alternatives he presents are rather disturbing to the hippie bourgeoisie, since he thinks they have no business charging hippies money for their daily needs and should have the decency to give things away free, like The Diggers do, or at least charge the squares and help out the hippies.
Grogan has a very clear view of what freedom means in society ("Why can't I stand on the corner and wait for of the social position of the hippie merchants ("They just want to expand their sales, they don't care what happens to people here; they're nothing but goddamn shopkeepers with beards.")
Everyone is a little afraid of Grogan in the HaightAshbury, including the cops. A one-man crusade for purity of purpose, he is the conscience of the hippie community. He is also a bit of a daredevil and a madman, and could easily pass for McMurphy, the roguish hero in Kesey's novel set in an insane asylum. There is a bit of J. P. Donleavy's Ginger Man in him, too.
A few weeks ago, out collecting supplies for The Diggers' daily free feed, Grogan went into a San Francisco wholesa'e butcher and asked for soup bones and meat scraps. "No free food here, we work for what we eat," said the head butcher, a tattooed Bulgar named Loule, who was in the icebox flanked by his seven assistant butchers. "You're a fascist pig and a coward,'~ replied Grogan, whom Louie immediately smashed ui the skull with the blunt side of a carving knife. That turned out to be a mistake, because the seven assistant butchers didn't like Louie much, and all jumped him. While all those white coats were grunting and rolling in the sawdust, a bleeding Grogan crawled out with four cardboard boxes full of meat.
This was a typical day in Dogpatch for Grogan, who has had his share of knocks. A Brooklyn boy, he ran away from home at 15 and spent the next six years in Europe, working as a busboy in the Alps, and, later, studying film making in Italy under Antonioni. Grogan had naturally forgotten to register for the draft, so when he returned to the United States he was in the Army four days later. That didn't last long, however, because the first thing Grogan had to do was clean the barracks. His idea of cleaning barracks was to throw all the guns out the window, plus a few of the rusty beds, and artistically displeasing foot lockers. Then he began painting the remaining bed frames yellow. "I threw out everything that was not esthetically pleasing," he told the sergeant.
Two days later Grogan was in the psychiatric ward of Letterman Hospital in San Francisco where he stayed for six months before the authorities decided they couldn't quite afford to keep him. That was shortly after an Army doctor, learning of his film training, ordered Grogan to the photo lab for "work therapy." It was a "beautiful, tremendously equipped lab," Grogan recalls, and since it wasn't used very much, he took a picture of his own big blond face and proceded to make 5000 prints. When the doctors caught up with him, he had some 4700 nine by twelve glossies of Emmett Grogan neatly stacked on the floor, and all lab machines: driers, enlargers, developers were going like mad, and the water was running over on the floor. "What did you do that for?" a doctor screamed.
Grogan shrugged. "I'm crazy," he said.
He was released a little later, and acted for a while with the San Francisco Mime Troupe, the city's original and brilliant radical theatre ensemble. Then last fall, when the Negro riots broke out in San Francisco and the National Guard put a curfew on the Haight-Ashbury, the Digg~s happened. "Everybody was trying to figure how to react to the curfew. The SDS came down and said ignore it, go to jail. The merchants put up chicken posters saying 'for your own safety, get off the street.' Somehow, none of those ideas seemed right. If you had something to do on the streets, you should do it and tell the cops to go screw off. If you didn't, you might as well be inside."
Something to do, to Grogan, was to eat if you were hungry, so at 8 p.m., at the curfew witching hour, he and an actor friend named Billy Landau set up a delicious free dinner in the park, right under the cops' noses, and the hippies came and ate and have been chowing down, free, every night since. The Haight-Ashbury has never been quite the same.


A Psychedelic 'Grapes of Wrath'

VERY BOHEMIAN COMMUNITY has its inevitable coterie of visionaries who claim to know what it is all about. But The Diggers are, somehow, different. They are bent on creating a wholly
cooperative subculture and, so far, they are not just hallucinating, they are doing it.
Free clothes (used) are there for whomever wants them. Free meals are served every day. Next, Grogan plans to open a smart mod clothing store on Haight Street and give the clothes away free, too (the hippie merchants accused him of "trying to undercut our prices"). He wants to start Digger farms where participants will raise their own produce. He wants to give away free acid, to eliminate junky stuff and end profiteering. He wants cooperative living to forestall inevitable rent exploitation when the Haight-Ashbury becomes chic.
Not since Brook Farm, not since the Catholic Workers, has any group in this dreadfully co-optive, consumer society been so serious about a utopian community.
If Grogan succeeds or fails in the Haight-Ashbury it will not be as important as the fact that he has tried. For he is, at least, providing the real possibility of what he calls "alternatives" in the down-the-rabbit-hole-culture of the hippies.
Grogan is very hung up on freedom. "Do your thing, be
what you are, and nothing will ever bother you," he says. His heroes are the Mad Bomber of New York who blissfully blew up all kinds of things around Manhattan over 30 years because he just liked to blow things up, and poet Gary Snyder, whom he considers the "most important person in the Haight-Ashbury" because instead of sitting around sniffing incense and talking about it, he went off to Japan and became a Zen master. "He did it, man."
This is an interesting activist ethic, but it remains doubtful just what the hippies will do. Not that many, certainly, will join Grogan's utopia, because utopias, after all, have a size limit.
The New Left has been flirting with the hippies lately, even to the extent of singing "The Yellow Submarine" at a Berkeley protest rally, but it looks from here like a largely unrequited love.
The hip merchants will, of course, go on making money. And the youngsters will continue to come to the HaightAshbury and do-what?
That was the question put to the hippie leaders at their Summit Meeting. They resolved their goals, but not the means, and the loud noise you heard from outside was probably Emmett Grogan pounding the table with his shoe.
The crisis of the happy hippie ethic is precisely this: it is all right to turn on, but it is not enough to drop out. Grogan sees the issue in the gap "between the radical political philosophy of Jerry Rubin and Mario Savio and psychedelic love philosophy." He, himself, is not interested in the war in Vietnam, but on the other hand he does not want to spend his days like Ferdinand sniffing pretty flowers.
This is why he is so furious at the hip merchants. "They created the myth of this utopia; now they aren't going to do anything about it." Grogan takes the evils of society very personally, and he gets very angry, almost physically sick, when a pregnant 15-year-old hippie's baby starves in her stomach, a disaster which is not untypical in the Haight-Ashbury, and which Grogan sees being repeated ten-fold this summer when upwards of 200,000 migrant teenagers and college kids come, as a psychedelic "Grapes of Wrath," to utopia in search of the heralded turn-on.
The danger in the hippie movement is more than overcrowded streets and possible hunger riots this summer. If more and more youngsters begin to share the hippie political posture of unrelenting quietism, the future of activist, serious politics is bound to be affected. The hippies have shown that it can be pleasant to drop out of the arduous task of attempting to steer a difficult, unrewarding society. But when that is done, you leave the driving to the Hell's Angels.


[Ramparts March 1967 Photos]