The Purple Decades - a Reader, Page 35

  At Yale the students on the outside have wondered for eighty years what went on inside the fabled secret senior societies, such as Skull & Bones. On Thursday nights one would see the secret-society members walking silently and single-file, in black flannel suits, white shirts, and black knit ties with gold pins on them, toward their great Greek Revival temples, buildings whose mystery was doubled by the fact that they had no windows. What in the name of God or Mammon went on in those thirty-odd Thursday nights during the senior years of these happy few? What went on was … lemon sessions!—a regularly scheduled series of the lemon sessions, just like the ones that occurred informally in girls’ finishing schools.

  In the girls’ schools these lemon sessions tended to take place at random on nights when a dozen or so girls might end up in someone’s dormitory room. One girl would become “it,” and the others would rip into her personality, pulling it to pieces to analyze every defect … her spitefulness, her awkwardness, her bad breath, embarrassing clothes, ridiculous laugh, her suck-up fawning, latent lesbianism, or whatever. The poor creature might be reduced to tears. She might blurt out the most terrible confessions, hatreds, and primordial fears. But, it was presumed, she would be the stronger for it afterward. She would be on her way toward a new personality. Likewise, in the secret societies, they held lemon sessions for boys. Is masturbation your problem? Out with the truth, you ridiculous weenie! And Thursday night after Thursday night the awful truths would out, as he who was It stood up before them and answered the most horrible questions. Yes! I do it! I whack whack whack it! I’m afraid of women! I’m afraid of you! And I get my shirts at Rosenberg’s instead of Press! ( Oh, you dreary turkey, you wet smack, you little shit!) … But out of the fire and the heap of ashes would come a better man, a brother, of good blood and good bone, for the American race guerrière. And what was more … they loved it. No matter how dreary the soap opera, the star was Me.

  By the mid-1960’S this service, this luxury, had become available for one and all, i.e., the middle classes. Lemon Session Central was the Esalen Institute, a lodge perched on a cliff overlooking the Pacific in Big Sur, California. Esalen’s specialty was lube jobs for the personality. Businessmen, businesswomen, housewives—anyone who could afford it, and by now many could—paid $220 a week to come to Esalen to learn about themselves and loosen themselves up and wiggle their fannies a bit, in keeping with methods developed by William C. Schutz and Frederick Perls. Fritz Perls, as he was known, was a remarkable figure, a psychologist who had a gray beard and went about in a blue terry-cloth jumpsuit and looked like a great blue grizzled father bear. His lemon sessions sprang not out of the Manly Virtues & Cold Showers Protestant Prep-School tradition of Yale but out of psychoanalysis. His sessions were a variety of the “marathon encounter.”q He put the various candidates for personality change in groups, and they stayed together in close quarters day after day. They were encouraged to bare their own souls and to strip away one another’s defensive façade. Everyone was to face his own emotions squarely for the first time.

  Encounter sessions, particularly of the Schutz variety, were often wild events. Such aggression! such sobs! tears! moans, hysteria, vile recriminations, shocking revelations, such explosions of hostility between husbands and wives, such mudballs of profanity from previously mousy mommies and workadaddies, such red-mad attacks! Only physical assault was prohibited. The encounter session became a standard approach in many other movements, such as Scientology, Arica, the Mel Lyman movement, Synanon, Daytop Village, and Primal Scream. Synanon had started out as a drug-rehabilitation program, but by the late 1960’s the organization was recruiting “lay members,” a lay member being someone who had never been addicted to heroin … but was ready for the lemon-session life.

  Outsiders, hearing of these sessions, wondered what on earth their appeal was. Yet the appeal was simple enough. It is summed up in the notion: “Let’s talk about Me.” No matter whether you managed to renovate your personality through encounter sessions or not, you had finally focused your attention and your energies on the most fascinating subject on earth: Me. Not only that, you also put Me onstage before a live audience. The popular est movement has managed to do that with great refinement. Just imagine … Me and My Hemorrhoids … moving an entire hall to the most profound outpouring of emotion! Just imagine … my life becoming a drama with universal significance … analyzed, like Hamlet’s, for what it signifies for the rest of mankind …

  The encounter session—although it was not called that—was also a staple practice in psychedelic communes and, for that matter, in New Left communes. In fact, the analysis of the self, and of one another, was unceasing. But in these groups and at Esalen and in movements such as Arica there were two common assumptions that distinguished them from the aristocratic lemon sessions and personality finishings of yore. The first was: I, with the help of my brothers and sisters, must strip away all the shams and excess baggage of society and my upbringing in order to find the Real Me. Scientology uses the word “clear” to identify the state that one must strive for. But just what is that state? And what will the Real Me be like? It is at this point that the new movements tend to take on a religious or spiritual atmosphere. In one form or another they arrive at an axiom first propounded by the Gnostic Christians some eighteen hundred years ago: namely, that at the apex of every human soul there exists a spark of the light of God. In most mortals that spark is “asleep” (the Gnostics’ word), all but smothered by the façades and general falseness of society. But those souls who are clear can find that spark within themselves and unite their souls with God’s. And with that conviction comes the second assumption: there is an other order that actually reigns supreme in the world. Like the light of God itself, this other order is invisible to most mortals. But he who has dug himself out from under the junk heap of civilization can discover it.

  And with that … the Me movements were about to turn righteous.

  6. Young faith, aging groupies

  By the early 1970’s so many of the Me movements had reached this Gnostic religious stage, they now amounted to a new religious wave. Synanon, Arica, and the Scientology movement had become religions. The much-publicized psychedelic or hippie communes of the 1960’s, although no longer big items in the press, were spreading widely and becoming more and more frankly religious. The huge Steve Gaskin commune in the Tennessee scrublands was a prime example. A New York Times survey concluded that there were at least two thousand communes in the United States by 1970, barely five years after the idea first caught on in California. Both the Esalen-style and Primal Therapy or Primal Scream encounter movements were becoming progressively less psychoanalytical and more mystical in their approach. The Oriental “meditation” religions—which had existed in the United States mainly in the form of rather intellectual and bohemian zen and yoga circles—experienced a spectacular boom. Groups such as the Hare Krishna, the Sufi, and the Maharaj Ji communes began to discover that they could enroll thousands of new members and (in some cases) make small fortunes in real estate to finance the expansion. Many members of the New Left communes of the 1960’S began to turn up in Me movements in the 1970’s, including two of the celebrated “Chicago Eight.” Rennie Davis became a follower of the Maharaj Ji, Jerry Rubin enrolled in both est and Arica. Barbara Garson—who with the help of her husband, Marvin, wrote the agitprop epic of the New Left, MacBird—would later observe, with considerable bitterness: “My husband, Marvin, forsook everything (me included) to find peace. For three years he wandered without shoes or money or glasses. Now he is in Israel with some glasses and possibly with some peace.” And not just him, she said, but so many other New Lefters as well: “Some follow a guru, some are into primal scream, some seek a rest from the diaspora—a home in Zion.” It is entirely possible that in the long run historians will regard the entire New Left experience as not so much a political as a religious episode wrapped in semi-military gear and guerrilla talk.

  Meanwhile, the ESP or “psy
chic phenomena” movement began to grow very rapidly in the new religious atmosphere. ESP devotees had always believed that there was an other order that ran the universe, one that revealed itself occasionally through telepathy, déjà vu experiences, psychokinesis, and the like. It was but a small step from there to the assumption that all men possess a conscious energy paralleling the world of physical energy and that this mysterious energy can unite the universe (after the fashion of the light of God). A former astronaut, Edgar Mitchell, who has a Doctor of Science degree from M.I.T., founded the Institute of Noetic Sciences in an attempt to channel the work of all the ESP groups. “Noetic” is an adjective derived from the same root as that of “the Noösphere”—the name that Teilhard de Chardin gave his dream of a cosmic union of all souls. Even the Flying Saucer cults began to reveal their essentially religious nature at about this time. The Flying Saucer folk quite literally believed in an other order: it was under the command of superior beings from other planets or solar systems who had spaceships. A physician named Andrija Puharich wrote a book ( Uri ) in which he published the name of the God of the UFO’s: Hoova. He said Hoova had a herald messenger named Spectra, and Hoova’s and Spectra’s agent on earth, the human connection, as it were, was Uri Geller, the famous Israeli psychic and showman. Geller’s powers were also of great interest to people in the ESP movement, and there were many who wished that Puharich and the UFO people would keep their hands off him.

  By the early 1970’s a quite surprising movement, tagged as the Jesus People, had spread throughout the country. At the outset practically all the Jesus People were young acid heads, i.e., LSD users, who had sworn off drugs (except, occasionally, in “organic form,” meaning marijuana and peyote) but still wanted the ecstatic spiritualism of the psychedelic or hippie life. This they found in Fundamentalist evangelical holy-rolling Christianity of a sort that ten years before would have seemed utterly impossible to revive in America. The Jesus People, such as the Children of God, the Fresno God Squad, the Tony and Susan Alamo Christian Foundation, the Sun Myung Moon sect, lived communally and took an ecstatic or “charismatic” (literally: “God-imbued”) approach to Christianity, after the manner of the Oneida, Shaker, and Mormon communes of the nineteenth century— and, for that matter, after the manner of the early Christians themselves, including the Gnostics.

  There was considerable irony here. Ever since the late 1950’s both the Catholic Church and the leading Protestant denominations had been aware that young people, particularly in the cities, were drifting away from the faith. At every church conference and convocation and finance committee meeting the cry went up: We must reach the urban young people. It became an obsession, this business of the “urban young people.” The key—one and all decided—was to “modernize” and “update” Christianity. So the Catholics gave the nuns outfits that made them look like World War II Wacs. The Protestants set up “beatnik coffee houses” in the church basement for poetry reading and bongo playing. They had the preacher put on a turtleneck sweater and sing “Joe Hill” and “Frankie and Johnny” during the hootenanny at the Sunday vespers. Both the priests and the preachers carried placards in civil rights marches, gay rights marches, women’s rights marches, prisoners’ rights marches, bondage lovers’ rights marches, or any other marches, so long as they might appear hip to the urban young people.

  In fact, all these strenuous gestures merely made the churches look like rather awkward and senile groupies of secular movements. The much-sought-after Urban Young People found the Hip Churchman to be an embarrassment, if they noticed him at all. What finally started attracting young people to Christianity was something the churches had absolutely nothing to do with: namely, the psychedelic or hippie movement. The hippies had suddenly made religion look hip. Very few people went into the hippie life with religious intentions, but many came out of it absolutely righteous. The sheer power of the drug LSD is not to be underestimated. It was quite easy for an LSD experience to take the form of a religious vision, particularly if one was among people already so inclined. You would come across someone you had known for years, a pal, only now he was jacked up on LSD and sitting in the middle of the street saying, “I’m in the Pudding at last! I’ve met the Manager!” Without knowing it, many heads were reliving the religious fervor of their grandparents or great-grandparents —the Bible-Belting lectern-pounding Amen ten-finger C-major-chord Sister-Martha-at-the-keyboard tent-meeting loblolly piney-woods shareit-brother believers of the nineteenth century. The hippies were religious and yet incontrovertibly hip at the same time.

  Today it is precisely the most rational, intellectual, secularized, modernized, updated, relevant religions—all the brave, forward-looking Ethical Culture, Unitarian, and Swedenborgian movements of only yesterday—that are finished, gasping, breathing their last. What the Urban Young People want from religion is a little … Hallelujah! … and talking in tongues! … Praise God! Precisely that! In the most prestigious divinity schools today, Catholic, Presbyterian, and Episcopal, the avant-garde movement—the leading edge—is “charismatic Christianity” … featuring talking in tongues, ululalia, visions, holy-rolling, and other non-rational, even anti-rational, practices. Some of the most respectable old-line Protestant congregations, in the most placid suburban settings, have begun to split into the Charismatics and the Easter Christians (“All they care about is being seen in church on Easter”). The Easter Christians still usually control the main Sunday-morning service—but the Charismatics take over on Sunday evening and do the holy roll.

  This curious development has breathed new life into the existing fundamentalists, theosophists, and older salvation seekers of all sorts. Ten years ago, if anyone of wealth, power, or renown had publicly “announced for Christ,” people would have looked at him as if his nose had been eaten away by weevils. Today it happens regularly … Harold Hughes resigns from the U.S. Senate to become an evangelist … Jim Irwin, the astronaut, teams up with a Baptist evangelist in an organization called High Flight … singers like Pat Boone and Anita Bryant announce for Jesus … Charles Colson, the former hardballer of the Nixon Administration, announces for Jesus … The leading candidate for President of the United States, Jimmy Carter, announces for Jesus. O Jesus People.

  7. Only one life

  In 1961 a copy writer named Shirley Polykoff was working for the Foote, Cone & Belding advertising agency on the Clairol hair-dye account when she came up with the line: “If I’ve only one life, let me live it as a blonde!” In a single slogan she had summed up what might be described as the secular side of the Me Decade. “If I’ve only one life, let me live it as a————!” (You have only to fill in the blank.)

  This formula accounts for much of the popularity of the women’s liberation or feminist movement. “What does a woman want?” said Freud. Perhaps there are women who want to humble men or reduce their power or achieve equality or even superiority for themselves and their sisters. But for every one such woman, there are nine who simply want to fill in the blank as they see fit. If I’ve only one life, let me live it as … a free spirit!” (Instead of … a house slave: a cleaning woman, a cook, a nursemaid, a stationwagon hacker, and an occasional household sex aid.) But even that may be overstating it, because often the unconscious desire is nothing more than: Let’s talk about Me. The great unexpected dividend of the feminist movement has been to elevate an ordinary status—woman, housewife—to the level of drama. One’s very existence as a woman … as Me . . . becomes something all the world analyzes, agonizes over, draws cosmic conclusions from, or, in any event, takes seriously. Every woman becomes Emma Bovary, Cousin Bette, or Nora … or Erica Jong or Consuelo Saah Baehr.

  Among men the formula becomes: “If I’ve only one life, let me live it as a … Casanova or a Henry VIII!” (instead of a humdrum workadaddy, eternally faithful, except perhaps for a mean little skulking episode here and there, to a woman who now looks old enough to be your aunt and needs a shave or else has electrolysis lines above her upper lip
, as well as atrophied calves, and is an embarrassment to be seen with when you take her on trips). The right to shuck overripe wives and take on fresh ones was once seen as the prerogative of kings only, and even then it was scandalous. In the 1950’s and 1960’s it began to be seen as the prerogative of the rich, the powerful, and the celebrated (Nelson Rockefeller, Henry Ford, and Show Business figures), although it retained the odor of scandal. Wife-shucking damaged Adlai Stevenson’s chances of becoming President in 1952 and 1956 and Rockefeller’s chances of becoming the Republican nominee in 1964 and 1968. Until the 1970’s wife-shucking made it impossible for an astronaut to be chosen to go into space. Today, in the Me Decade, it becomes normal behavior, one of the factors that has pushed the divorce rate above 50 percent.

  When Eugene McCarthy filled in the blank in 1972 and shucked his wife, it was hardly noticed. Likewise in the case of several astronauts. When Wayne Hays filled in the blank in 1976 and shucked his wife of thirty-eight years, it did not hurt his career in the slightest. Copulating with the girl in the office, however, was still regarded as scandalous. (Elizabeth Ray filled in the blank in another popular fashion: “If I’ve only one life, let me live it as a … Celebrity!” As did Arthur Bremer, who kept a diary during his stalking of Nixon and, later, George Wallace … with an eye toward a book contract. Which he got.) Some wiseacre has remarked, supposedly with levity, that the federal government may in time have to create reservations for women over thirty-five, to take care of the swarms of shucked wives and widows. In fact, women in precisely those categories have begun setting up communes or “extended families” to provide one another support and companionship in a world without workadaddies. (“If I’ve only one life, why live it as an anachronism?”)