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A Final Flipping of the Bird to “The Summer of Love” 50th Anniversary Celebration

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Poster for the 1/29/1967 event.

COMMENT: With 2017 now in the rear view mir­ror, we cap our revul­sion at the Bay Area’s 50th anniver­sary cel­e­bra­tions of the Sum­mer of Love (1967.) In FTR #991, we detailed the eso­teric fascist/Nazi phi­los­o­phy of Hare Krish­na cult founder and head guru A.C. Bhak­tivedan­ta Swa­mi Prab­hu­pa­da.

On 1/29/1967, Prab­hu­pa­da and his cult were the ben­e­fi­cia­ries of monies gen­er­at­ed by a con­cert and dance fea­tur­ing the lead­ing San Fran­cis­co psy­che­del­ic-era rock bands. The event also fea­tured par­tic­i­pa­tion by LSD guru Tim­o­thy Leary, whose activ­i­ties and career are inex­tri­ca­bly linked with the CIA.

We dis­cussed this at length in AFA #28:

AFA 28: The CIA, the Mil­i­tary & Drugs, Pt. 5
The CIA & LSD
Part 5a
46:15 | Part 5b 45:52 | Part 5c 42:56 | Part 5d 45:11 | Part 5e 11:25
(Record­ed April 26, 1987)

 It is so very, very trag­ic that ide­al­is­tic young peo­ple were led astray in such a fash­ion. It is out­ra­geous that the process was effect­ed by ele­ments of CIA, employ­ing a chemical–LSD–developed by the Nazi SS dur­ing World War II as a dis­abling agent. It works very well.

It is grotesque that so many of the peo­ple who lived through those events have failed to come to terms with what was done to them and the impli­ca­tions of that expe­ri­ence. The ram­i­fi­ca­tions of those events are still very much with us.

1.   “Mantra Rock;” The Hare Krish­na Move­ment.

Mantra Rock Con­cert

Sun­day, Jan­u­ary 29, 1967 marked the major spir­i­tu­al event of the San Fran­cis­co hip­pie era, and Sri­la Prab­hu­pa­da, who was ready to go any­where to spread Krish­na Con­scious­ness, was there.

The Grate­ful Dead, Moby Grape, Janis Joplin and Big Broth­er and the Hold­ing Com­pa­ny, Jef­fer­son Air­plane, Quick­sil­ver Mes­sen­ger Ser­vice — all the new-wave San Fran­cis­co bands — had agreed to appear with Sri­la Prab­hu­pa­da at the Aval­on Ballroom’s Mantra-Rock Dance, pro­ceeds from which would go to the local Hare Krish­na tem­ple.

Thou­sands of hip­pies, antic­i­pat­ing an excit­ing evening, packed the hall.

At about 10 p.m., Sri­la Prab­hu­pa­da and a small entourage of devo­tees arrived amid upro­r­i­ous applause and cheer­ing by a crowd that had wait­ed weeks in great antic­i­pa­tion for this moment. Sri­la Prab­hu­pa­da was giv­en a seat of hon­or onstage and was intro­duced by Allen Gins­berg, who explained his own real­iza­tions about the Hare Krish­na maha-mantra and how it had spread from the small store­front in New York to San Fran­cis­co.

The chant­i­ng start­ed slow­ly but ryhth­mi­cal­ly, and lit­tle by lit­tle it spread through­out the ball­room, envelop­ing every­one. Hip­pies got to their feet, held hands, and began to dance as enor­mous, puls­ing pic­tures of Krish­na were pro­ject­ed around the walls of the ball­room in per­fect sync with the beat of the mantra.

By the time Sri­la Prab­hu­pa­da stood and began to dance with his arms raised, the crowd was com­plete­ly absorbed in chant­i­ng, danc­ing and play­ing musi­cal instru­ments they had brought for the occa­sion.

As the tem­po speed­ed up, the chant­i­ng and danc­ing became more and more intense, spurred on by a stage­ful of top rock musi­cians, who were as charmed by the mag­ic of the maha-mantra as the ama­teur musi­cians had been at the Tomp­kins Square kir­tanas only a few weeks before.

The chant rose; it seemed to surge and swell with­out lim­it. When it seemed it could go no fur­ther, the chant­i­ng stopped. Sri­la Prab­hu­pa­da offered prayers to his spir­i­tu­al mas­ter into the micro­phone and end­ed-by say­ing three times, “All glo­ries to the assem­bled devo­tees!” The Haight-Ash­bury neigh­bor­hood buzzed with talk of the mantra-Rock Dance for weeks after­ward.

Allen Gins­berg lat­er recalled, “We sang Hare Krish­na all evening. It was absolute­ly great — an open thing. It was the height of the Haight-Ash­bury spir­i­tu­al enthu­si­asm.”

2.  “Mantra-Rock Dance;” Wikipedia.com.

. . . . The par­tic­i­pa­tion of coun­ter­cul­tur­al lead­ers con­sid­er­ably boost­ed the even­t’s pop­u­lar­i­ty; among them were the poet Allen Gins­berg, who led the singing of the Hare Krish­na mantra onstage along with Prab­hu­pa­da, and LSD pro­mot­ers Tim­o­thy Leary and Augus­tus Owsley Stan­ley III.[3][10]

3. Excerpt­ed from the descrip­tion for FTR #991.   

  • Hare Krish­na founder and chief guru Bhak­tivedan­ta Swa­mi Prab­hu­pa­da pro­vid­ed com­men­tary on Hin­du reli­gious text “. . . . and often sug­gest­ed that they had not actu­al­ly been writ­ten by him­self, but that God, Krish­na, had revealed them to him. . . .” This was in order to “ . . . .under­line the absolute posi­tion, super­hu­man qual­i­ties, and over­all impor­tance of the guru. [Basi­cal­ly, “guru” as “fuhrer”–D.E.] . . . .”
  •  Bhak­tivedan­ta Swa­mi was fun­da­men­tal­ly opposed to democ­ra­cy. “So monar­chy or dic­ta­tor­ship is wel­come. . . . Per­son­al­ly, I like this posi­tion, dic­ta­tor­ship. Per­son­al­ly, I like this.”
  • Bhak­tivedan­ta Swa­mi felt that Hin­duism was in a “fall­en state” and that only his discipline/teachings could restore it to its prop­er place. In our dis­cus­sions with Peter Lev­en­da, we have not­ed that fas­cism man­i­fests a long­ing for a bygone time–one that nev­er real­ly exist­ed.
  • Fas­cist philoso­phies fre­quent­ly invoke a by-gone, myth­i­cal “gold­en age,” which the fas­cist cadre in ques­tion will restore, after the cor­rupt­ing forces have been neu­tral­ized. ” . . . . He too believed that in bygone ages a divine and sci­en­tif­ic social sys­tem had exist­ed in India, and like Bhak­tisid­dhan­ta Saraswati, he too found­ed a move­ment whose express mis­sion was to reestab­lish what he often referred to as the “per­fec­tion­al form of human civ­i­liza­tion,” var­nashram dhar­ma. . . .” Note that “for­eign­ers” or what would be termed in our soci­ety today “immi­grants,” “migrants,” “Mex­i­cans,”  or “Mus­lims” are blamed for this degen­er­a­tion. ” . . . . . . . . Indi­an civ­i­liza­tion on the basis of the four varnas and ashrams dete­ri­o­rat­ed because of her depen­den­cy on for­eign­ers, or those who did not fol­low the civ­i­liza­tion of var­nasham. . . .”
  • Bhak­tivedan­ta Swa­mi val­ued the tra­di­tion­al posi­tion of the Ksha­triya war­rior caste, to which the Nazi SS con­sid­ered them­selves as suc­ces­sors, accord­ing to Kevin Coogan’s bril­liant analy­sis (in Dream­er of the Day: Fran­cis Park­er Yock­ey and the Post­war Fas­cist Inter­na­tion­al.) “. . . . the ksha­triyas should be taught how to fight also. There will be mil­i­tary train­ing. There will be  train­ing how to kill. Ksha­triya stu­dents in the ISKCON var­nashram col­lege were to prac­tice killing: ‘Just like Ksha­triyas, they have to learn how to kill.’ . . . . There is no sin­gle instance where Bhak­tivedan­ta Swa­mi speaks about ksha­triya train­ing with­out men­tion­ing killing. . . . ‘Learn to kill. No non­vi­o­lence. Learn to kill. Here also, as soon you’ll find, the Ksha­triya, a thief, a rogue, unwant­ed ele­ment in the soci­ety, kill him. That’s all. Fin­ish. Kill him. Bas. Fin­ished. . . .” It is not that because the Ksha­triyas were killing by bows and arrows for­mer­ly you have to con­tin­ue that. That is anoth­er fool­ish­ness. If you have got . . . If you can kill eas­i­ly by guns, take that gun. All the roy­al princes were trained up how to kill. . . . A Ksha­triya, he is expert in the mil­i­tary sci­ence, how to kill. So the killing art is there. You can­not make it null and void by advo­cat­ing non­vi­o­lence. No, That is required. Vio­lence is also a part of the soci­ety. . . .”
  • Tul­si Gab­bard’s polit­i­cal vec­tor may be eval­u­at­ed against the back­ground of Bhak­tivedan­ta Swami’s prog­nos­ti­ca­tion that the Hare Krish­na cult could infil­trate and take over a key polit­i­cal par­ty and/or gov­ern­ment in a democ­ra­cy. Recall that he viewed democ­ra­cy with utmost con­tempt. ” . . . . Bhak­tivedan­ta also thought that he and his move­ment could take over some gov­ern­ment and rule some part of the world: ‘How­ev­er in Kali-yuga, demo­c­ra­t­ic gov­ern­ment can be cap­tured by Krish­na con­scious peo­ple. If this can be done, the gen­er­al pop­u­lace can be made very hap­py.’ . . . .”
  • Bhak­tivedan­ta Swami’s teach­ings dove­tail superbly with Nazi occult phi­los­o­phy. ” . . . . Bhak­tivedan­ta Swa­mi, how­ev­er, speaks exten­sive­ly about ‘the Aryans’–at least twen­ty-five of his pur­ports and over a hun­dred lec­tures and con­ver­sa­tions con­tain lengthy elab­o­ra­tions on the top­ic. He places all those whom he calls ‘non-Aryan’ in a cat­e­go­ry sim­i­lar to his ‘unwant­ed pop­u­la­tion,’ thus divid­ing humans into two groups: a large group of var­na sankara  and non-Aryans on one side, and a small group of Aryans,  ie those who fol­low var­nashram, on the oth­er: ‘Those who tra­di­tion­al­ly fol­low these prin­ci­ples are called Aryans, or pro­gres­sive human beings.’ ‘The Vedic way of life,’ he writes, ‘is the pro­gres­sive march of civ­i­liza­tion of the Aryans.’ ‘In the his­to­ry of the human race, the Aryan fam­i­ly is con­sid­ered to be the most ele­vat­ed com­mu­ni­ty in the world.’ . . . . In more than one fifth of his state­ments he clear­ly describes or defines them in racial terms: The Aryan fam­i­ly is dis­trib­uted all over the world and is known as Indo-Aryan. The Aryans are white. But here, this side, due to cli­mat­ic influ­ence, they are a lit­tle tan. Indi­ans are tan but they are not black. But Aryans are all white. And the non-Aryans, they are called black. Yes . . .”
  • Bhak­tivedan­ta Swami’s phi­los­o­phy saw Euro­peans and Amer­i­cans as part of, and exten­sions of, the Aryan race. In an address to a French audi­ence, he intoned as fol­lows: ” . . . . So we all belong to the Aryan fam­i­ly. His­tor­i­cal ref­er­ence is there, Indo-Euro­pean fam­i­ly. So Aryan stock was on the cen­tral Asia. Some of them migrat­ed to India. Some of them migrat­ed to Europe. And from Europe you have come. So we belong to the Aryan fam­i­ly, but we have lost our knowl­edge. So we have become non-Aryan, prac­ti­cal­ly. You French peo­ple, you are also Aryan fam­i­ly, but the cul­ture is lost now. So this Krish­na con­scious­ness move­ment is actu­al­ly reviv­ing the orig­i­nal Aryan cul­ture. Bhara­ta. We are all inhab­i­tants of Bharatavar­sha, but as we lost our cul­ture, it became divid­ed.  So on the whole, the con­clu­sion is that the Aryans spread in Europe also, and the Amer­i­cans, they also spread from Europe. So the intel­li­gent class of human being, they belong to the Aryans. Aryan fam­i­ly. Just like Hitler claimed that he belonged to the Aryan fam­i­ly. Of course, they belonged to the Aryan fam­i­lies. . . .”
  • It should  come as  no sur­prise that Bhak­tivedan­ta was pro-Hitler, view­ing the Fuehrer as “a gen­tle­man,” who had to kill the Jews because they were “financ­ing” against him. “. . . . So these Eng­lish peo­ple, they were very expert in mak­ing pro­pa­gan­da. They killed Hitler by pro­pa­gan­da. I don’t think Hitler was so bad [a] man. Hitler knew it [the atom­ic bomb] . . . .  He was gen­tle­man. He said that ‘I can smash the whole world, but I do not use that weapon.’ The Ger­mans already dis­cov­ered. But out of human­i­ty they did not use it. . . . The activ­i­ties of such men are cer­tain­ly very great . . . There­fore Hitler killed these Jews. They were financ­ing against Ger­many. Oth­er­wise he had no enmi­ty with the Jews. . . . There­fore Hitler decid­ed, ‘Kill all the Jews.’ . . . .”
  •  An in-depth view of Bhak­tivedan­ta Swami’s view of “shu­dras” reveals the deep racist/fascistic views of social class/caste. Described var­i­ous­ly as “black” or “com­mon,” shu­dras are the focus of deep ide­o­log­i­cal con­tempt. This should be seen against the back­ground of the Aryan racial phi­los­o­phy of Bhak­tivedan­ta Swa­mi. “. . . . ordi­nary peo­ple; the labor­er class; once-born; the low­est class of men; non-Aryan; work­er; the black man; he must find out a mas­ter; one who has no edu­ca­tion; almost ani­mal; just like a dog; he becomes dis­turbed; one who is depen­dent on oth­ers; they are igno­rant ras­cals; unclean; equal to the ani­mal; no train­ing; fools, ras­cals. . .  Accord­ing to his under­stand­ing, peo­ple of black or dark skin col­or, as well as native Amer­i­cans, are shu­dras, are third-class, degrad­ed, and less intel­li­gent: ‘Shu­dras have no brain. In Amer­i­ca also, the whole Amer­i­ca once belonged to the Red  Indi­ans. Why they could not improve? The land was there. Why these for­eign­ers, the Euro­peans, came and improved? So Shu­dras can­not do this. They can­not make any cor­rec­tion. . . . A first-class Rolls Royce car, and who is sit­ting there? A third class negro. This is going on. You’ll find these things in Europe and Amer­i­ca. This is going on. A first-class car and a third-class negro. . . .”
  • Bhak­tivedan­ta Swa­mi did not feel that the black Amer­i­can slaves should be freed. ” . . . . Just like in Amer­i­ca. The blacks were slaves. They were under con­trol. And since you have giv­en them equal rights they are dis­turb­ing, most dis­turb­ing, always cre­at­ing a fear­ful sit­u­a­tion, uncul­tured  and drunk­ards. What train­ing they have got? . . .  That is best, to keep them under con­trol as slaves but give them suf­fi­cient food, suf­fi­cient cloth, not more than that. Then they will be sat­is­fied. . . . ‘So the Kiratas, they  were always slaves of the Aryans. The Aryan peo­ple used to keep slaves, but they were treat­ing slaves very nice­ly.’ And that the Kiratas were Africans, he had explained many times: ‘Kira­ta means the black, the Africans.’ . . . .”
  • Bhak­tivedan­ta Swa­mi had some “choice” things to say about women: ” . . . . Gen­er­al­ly all women desire mate­r­i­al enjoy­ment.Women in gen­er­al should not be trust­ed. Women are gen­er­al­ly not very intel­li­gent. It appears that women is a stum­bling block [sic] for self-real­iza­tion. . . . Although rape is not legal­ly allowed, it is a fact that a woman likes a man who is very expert at rape. When a hus­band­less woman is attacked by an aggres­sive man, she takes his action to be mer­cy. Gen­er­al­ly when a woman is attacked by a man—whether her hus­band or some oth­er man—she enjoys the attack, being too lusty. . . .”

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