Camille Paglia: Religious Vision in the American 1960s —
“Commentary on the 1960s has been massive. Law and politics in that turbulent decade are well documented but remain controversial, and the same thing can be said of contemporary innovations in mass media and the arts. One major area remains ambiguous or poorly assimilated, however—the new religious vision, which for a tantalizing moment in the American sixties brought East and West together in a progressive cultural synthesis. Its promise was never completely fulfilled, for reasons I will try to sketch here. But the depth and authenticity of that spiritual shift need to be more widely acknowledged.
(…)Not since early nineteenth-century Romanticism had there been such a strange mix of revolutionary politics with ecstatic nature-worship and sex-charged self-transformation. It is precisely this phantasmagoric religious vision that distinguishes the New Left of the American 1960s from the Old Left of the American 1930s and from France’s failed leftist insurgency of 1968, both of which were conventionally Marxist in their indifference or antagonism to religion.” Arion
Paglia has a noble intent here which quickly turns misguided in some shockingly conventional, and insufficiently examined, assumptions in her next paragraphs —
- “Despite their ambivalence toward authority, however, they often sought gurus;”
- “One problem was that the more the mind was opened to what was commonly called ‘cosmic consciousness’, the less meaningful politics or social structure became;”
- “Drugs remade the Western world-view by shattering conventions of time, space, and personal identity. Unfortunately, revelation was sometimes indistinguishable from delusion;”
- “The neurological risks of long-term drug use were denied or underestimated: the most daring sixties questers lost the ability to articulate and transmit their spiritual legacy to posterity.”
What she misses in these jabs is that the ideal (even if it fell short in the reality in many instances) of the spiritual authority to which ’60’s seekers submitted themselves is different in essential fashions from the conventional moral and political authority being rejected; part of the difference being, of course, the discipline of voluntary submission and part the spiritual and moral accomplishment of the spiritual leader. Reams have been written by elegant thinkers — in the ’60’s, before, and since — reconciling social activism and spiritual striving, even —especially — in the Eastern traditions supposedly fatalistic about the inevitability of suffering. Someone blithely dismissing revelation and delusion as indistinguishable knows nothing about either, and someone blithely positing the inevitability of neurological damage from “long-term drug use” knows nothing about the distinctions among approaches to mind-altering drugs. There’s an old saying that anyone who remembers the ’60’s couldn’t have been there. Paglia clearly wasn’t there, and clearly misremembers, smugly and badly.
Typically, her vision deteriorates further into a smear campaign with the obligatory references to Charlie Manson, the fact that Leary and Alpert were dismissed from the Harvard faculty, the People’s Temple, the SLA’s kidnapping of Patty Hearst, Altamont, and Weatherman bombings, as if these were the only legacies of the era. And, of course, because ‘cults’ were a feature of the ’60’s, the ‘cult’-based tragedies of the ’90’s, like that of the Branch Davidians, are attributable to ’60’s values as well. Oh, and the “free love” ethos is responsible for the AIDS epidemic.
Paglia also makes the amazing assertion that “(t)he major Asian cult of the sixties was Transcendental Meditation, founded in India as the Spiritual Regeneration Movement by Maharishi Mahesh Yogi,” again proving she wasn’t there. TM was the Starbucks of meditation organizations, then and now.
I could go on. Paglia’s interests are erudite namedropping — she certainly mentions most of the pertinent trends and phenomena — and pseudo-profound analysis placing them in historical context — more namedropping. Making sense of it? That’s another matter. From her pitifully limited academic perch, she criticizes Sixties thinkers for not making contributions to academic cultural criticism, never considering the legitimacy of their position that that endeavor might be morally and spiritually bankrupt. Thinking of all Sixties seekers as cut from whole cloth, she is able to pontificate that “(t)he gap in the sixties’ artistic and intellectual legacy partly occurred because too many young people followed their elementary understanding of Asian religion by making sensory experience primary.” Every historical movement has produced a popularized, intellectually lightweight version for the masses emphasizing the superficial and appealing to the hedonistic urges, but that does not characterize the entire movement. Paglia, who should know better than to enact the fallacy of taking the part for the whole, just doesn’t know where to find the serious seekers and their legacy.