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Allen Ginsberg's FBI files

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                                        [Allen Ginsberg in Cuba with a plane shot down in The Bay of Pigs]


We are immensely grateful to Shawn Musgrave and MuckRock for the recent (April, 2015) release by the FBI, (following a Freedom of Information Act request first filed in November, 2012), of 89 pages of investigative documents held in government files on Allen Ginsberg.  As MuckRock pointedly notes, "The agency's response letter indicated that there may be additional FBI files pertaining to Ginsberg, but that a search for the missing records "met with unsuccessful results" and that other documents may have been transfered to the National Archives" (a request for those documents has now been made). "Another CIA document was deemed classified and withheld in full"


Allen, of course, through his own energies (his own personal FOI requests) was made familiar with, and provided with copies of, much of this information before he died. 

Aside from those files included in his papers at Stanford University, pertinent documents (FBI Investigation and Surveillance Records) are available here at the Raynor Memorial Libraries, Marquette University, Milwaukee 

"Three Documents From Allen Ginsberg's FBI file" appears in Lewis Hyde's On The Poetry of Allen Ginsberg (1985)  (along with "In Our Files" (from a Memorandum, Federal Bureau of Narcotics, New York Office) and "A Letter to Richard Helms", Director of the Central Intelligence Agency")

Herbert Mitgang's  1988 digest in Dangerous Dossiers - Exposing the Secret War Against America's Greatest Authors may be referenced here  







We would also draw your attention to an early notice, "What Six Nice People Found in the Government's Drawers" (written in 1976, published in Oui magazine, Feb 1977) and the Introduction to "Smoking Typewriters" (from 1981, part of Geoffrey Rips'UnAmerican Activities), both included in Deliberate Prose - Selected Essays 1952-1995










As Shawn Musgrave in his accompanying report notes, "Documents released to MuckRock indicate that Ginsberg first came to FBI attention in September 1963…In response to an unspecified agency's request for a name-check, the FBI replied that it hadn't investigated Ginsberg to date…(They) decided to dig deeper in 1965 after learning he would be traveling toCuba to judge a poetry competition (the Casa de las Americas Prize for Literature). A February 1965 memo from FBI headquarters directed the New York office to initiate an investigation to "ascertain whether he is engaged in any activities which would be considered inimical to the interests of the U.S.". Two months later after conducting dozens of informant interviews and checks of arrest, telephone, and other records, the New York office sent back its findings. Their report concluded that Ginsberg's "bizarre" activities did not warrant (him) being added to the (clandestine) "Security Index" of potentially dangerous individuals to be arrested if martial law were declared in the United States
"No interview of Ginsberg is recommended at any time", agents wrote, "in view of his narcotic and sexual proclivities, his psychiatric history and his connection with mass media". In their 23-page report, the FBI distilled Ginsberg's career to date, (an obsessive and skewered distillation), making frequent references to his advocacy for the legalization of marijuana and (his) "self-admitted" homosexuality…""While the FBI concluded its 1965 report that Ginsberg posed no threat, the agency did pass a copy on to the Secret Service. The transmission cover letter cited such broad criterea as "antipathy towardgood order and government"…In 1968, the FBI field office in New York reaffirmed that Ginsberg's activities, "while extremely eccentric" did not merit his inclusion on any blacklists" 

****The 89 Pages Of Allen Ginsberg FBI Files Made Available (curious reading) are available  HERE















Sunday May 24th - Bob Dylan's Birthday

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Emperor (Allen Ginsberg): I've heard through the grapevine that you have certain powers

Alchemist (Bob Dylan): Oh no, that's not me but I know who you mean 

Emperor (Allen Ginsberg): You're not the alchemist?

Alchemist (Bob Dylan): No, but I've seen him come through here, carrying his bags full of bottles. We talk now and then.

Emperor (Allen Ginsberg): What's he tell you?

Alchemist (Bob Dylan): Nothing special. I've seen him perform certain mysterious gestures though. I never say nothing' about it. I just watch.

Emperor (Allen Ginsberg):  What does he do?

Alchemist (Bob Dylan): Sometimes very small things and sometimes very big ones.

Emperor (Allen Ginsberg): Like what?

Alchemist (Bob Dylan): Well,  I've seen him touch fire to ice one time. That was interesting, The whole place melted.

Emperor (Allen Ginsberg): You were right there?

Alchemist (Bob Dylan): Right in the middle of it. I stood very still so as not to disturb his activity. Most people ran out of the joint but I stood right there watching.

Emperor (Allen Ginsberg): What happened then?

Alchemist (Bob Dylan): Well next thing I knew we were rolling on ice. Well that was some dance he was doing. He showed me other stuff too but I ain't tellin'.

Emperor (Allen Ginsberg): How come?

Alchemist (Bob Dylan): 'Cause I want him to come back and show me some more. 

Emperor (Allen Ginsberg): Well, the reason I'm asking is because I'm a little concerned for the Empire.

Alchemist (Bob Dylan): Why is that?

Emperor (Allen Ginsberg): Everyone's going bankrupt, and seeing as I'm the Emperor. I feel it's my duty to bail them out in some way

Alchemist (Bob Dylan): Well I could maybe talk to him for ya. You need gold or lightning?

Emperor (Allen Ginsberg): Something that's going to pay off the bills

Alchemist (Bob Dylan): Well, who do you owe?

Emperor (Allen Ginsberg): Certain invisible ones. Nobody's sure.

Alchemist (Bob Dylan): How did you get yourself into this situation?

Emperor (Allen Ginsberg): I inherited it.

Alchemist (Bob Dylan): Well, I'll see what I can do for ya, but like I say, I'm not the one.

Emperor (Allen Ginsberg): I'd certainly appreciate it.

-  The Alchemist Scene (Sam Shepherd  from The Rolling Thunder Logbook) 


from Peter Barry Chowka's 1976 interview in New Age Journal 
Lay down Lay down yr Mountain Lay down God
Lay down Lay down yr music Love Lay down
Lay down Lay down yr hatred Lay yrself down
Lay down Lay down yr Nation Lay yr foot on the Rock
Lay down yr whole Creation Lay yr Mind down
Lay down Lay down yr Magic Hey Alchemist Lay it down Clear
Lay down yr Practice precisely Lay down yr Wisdom dear
Lay down Lay down yr Camera Lay down yr Image right
Yea Lay down yr Image Lay down Light.
 
Nov. 1, 1975
PBC: Is Dylan the "Alchemist" in those lines?

AG: Yeah, the poem is directed to him, because we were considering the nature of the movie we were making, which will be a nice thing, a sort of "dharma movie," hopefully, depending on how it's edited. The movie, made along the Rolling Thunder tour (one hundred and twenty hours of film which will have to be reduced to three) [the movie, after editing was released as Renaldo and Clara (1978)],  has many "dharma" scenes. It was like a Buddhist conspiracy on the part of some of the directors and film cameramen; the director [producer - sic] Mel Howard was out at Naropa last year. In every scene that I played I used the Milarepa mantra "Ah" and kept trying to lay it on Dylan or the audience or the film men.

PBC: Much of Dylan's music, even from the middle, electric period of his career, has impressed me as being very Zen-like in a lot of its imagery. Knowing him well as you do, do you think he has been influenced by Zen or Buddhism?

AG: I don't know him because I don't think there is any him, I don't think he's got a self!

PBC: He's ever-changing.

AG: Yeah. He's said some very beautiful, Buddha-like things. One thing, very important, was I asked him whether he was having pleasure on the tour, and he said, "Pleasure, Pleasure, what's that? I never touch the stuff." And then he went on to explain that at one time he had had a lot of pain and sought a lot of pleasure, but found that there was a subtle relationship between pleasure and pain. His words were, "They're in the same framework." So now, as in the Bhagavad Gita, he does what it is necessary to do without consideration of "pleasure," not being a pleasure-junkie, which is good advice for anyone coming from the top-most pleasure-possible man in the world. He also said he believed in God. That's why I wrote "Lay Down yr Mountain Lay down God." Dylan said that where he was, "on top of the Mountain," he had a choice whether to stay or to come down. He said, God told him, "All right, you've been on the Mountain, I'm busy, go down, you're on your own. Check in later." (laughs) And then Dylan said, "Anybody that's busy making elephants and putting camels through needles' eyes is too busy to answer my questions, so I came down the Mountain."

PBC: Several of his albums have shown his interest in God, especially New Morning.

AG: "Father of Night",  yeah. I think that is, in a sense, a penultimate stage. It's not his final stage of awareness. I was kidding him on the tour, I said, "I used to believe in God." So he said, "Well, I used to believe in God, too." (laughs) And then he said, "You'd write better poetry if you believed in God."

PBC: You've been fairly close to Dylan for a number of years now . . .

AG: No, I didn't see him for four years. He just called me up at four a.m. and said, "What are you writing, sing it to me on the telephone." And then said, "O.K., let's go out on the road."

PBC: He was encouraged by a letter you'd written him about your appreciation of his song "Idiot Wind"?

AG:Denise Mercedes, a guitarist whom Dylan admires, was talking to Dylan, and he mentioned to her that he was tickled. I had written a long letter to him demanding two hundred thousand dollars for Naropa Institute, to sustain the whole Trungpa scene, just a big long kidding letter, hoping that he'd respond. He liked the letter, he just skipped over the part about money. (He doesn't read anything like that, I knew, anyway.) But then I also explained what was going on at Naropa with all the poets. I said also that I had dug the great line in the song "Idiot Wind," which I thought was one of Dylan's great great prophetic national songs, with one rhyme that took in the whole nation, I said it was a "national rhyme":
Idiot wind
Blowing like a circle around my skull
From the Grand Coulee Dam to the Capitol
Dylan told Denise that nobody else had noticed it or mentioned it to him; that the line had knocked him out, too. He thought it was an interesting creation, however he had arrived at it. And I thought it was absolutely a height of Hart Crane-type poetics. I was talking earlier about resentment. "Idiot Wind" is like Dylan acknowledging the vast resentments, angers and ill-temper on the Left and the Right all through America during the 'Sixties, calling it an "idiot wind" and saying "it's a wonder we can even breathe" or "it's a wonder we can even eat!" [ Editorial note - "It's a wonder that you still know how to breathe".."it's a wonder we can even feed ourselves"]  

PBC: Right, and directing it at himself, as well.

AG: Yeah, talking about it within himself, but also declaring his independence from it. There's a great line in which he says, "I've been double-crossed now for the very last time, and now I'm finally free," recognizing and exorcising the monster  ["the howling beast'] "on the borderline between you and me." ["which separated you from me"].

PBC: You've obviously been impressed by Dylan and his music during the last decade.

AG: He's a great poet.

PBC: Is it possible for you to verbalize what kinds of influence he's had on your own style of poetry?

AG: I've done that at great length in the preface to a new bookFirst Blues, which has just been published in only 1,500 copies [1976], so it's relatively rare. I wrote a long preface tracing all the musical influences I've had, including Dylan's, because I dedicated the book to him. He taught me three chords so I got down to blues. Right after Trungpa suggested I begin improvising, I began improvising and Dylan heard it, and encouraged it even more. We went into a studio in (19)71 and improvised a whole album.

PBC: Which has never been released. Do you think it ever will be?

AG: Oh, onFolkways, or something. [Editorial note -  three tracks, "Vomit Express", "Going To San Diego" and "Jimmy Berman" appeared on the John Hammond-produced 1983 record "Allen Ginsberg First Blues"(not to be confused with the 1981 Harry Smith-produced "First Blues", which did appear on Folkways] 


PBC: Back to the Rolling Thunder Tour. Perhaps you can place it in the context of the Beat movement of the fifties and the consciousness expansion of the sixties. Something you said while on the tour indicated that you saw it as being perhaps that important; you said that "the Rolling Thunder Revue will be one of the signal gestures characterizing the working cultural community that will make the 'Seventies."

AG: Wishful thinking, probably, but at the same time wishful thinking is also prophesy. It seemed to me like the first bud of spring. I thought that the gesture toward communalism -- almost like a traveling rock-family-commune that Dylan organized, with poets and musicians all traveling together, with the musicians all calling each other "poet" - "sing me a song, poet" - was a good sign. The fact that he brought his mother along - the "mysterious" Dylan had a chicken-soup, Yiddish Mama, who even got on stage at one point…

PBC: Not to mention bringing his wife Sara and Joan Baez
.
AG: Sara came, and his children came. And Sara met Joan Baez and they all acted in the movie together, and Joan Baez brought her mother and her children, andRamblin' Jack Elliott had his daughter. So there was a lot of jumping family.

PBC: Sounds like Dylan tying up a lot of loose karmic ends.

AG: Right. As he says in the jacket notes to the Desire album, "We've got a lot of karma to burn." To deal with or get rid of, I think he means.

PBC: It was really a unique tour, bringing you primarily to small towns and colleges in New England…

AG: The Beat moment was arriving at Jack Kerouac's natal place, Lowell, Massachusetts, and going to Kerouac's grave.

PBC: Was Dylan moved during that experience?

AG: He was very open and very tender, he gave a lot of himself there. We stood at Kerouac's grave and read a little section on the nature of self-selflessness, from Mexico City Blues. Then we sat down on the grave and Dylan took up my harmonium and made up a little tune. Then he picked up his guitar and started a slow blues, so I improvised into a sort of exalted style, images about Kerouac's empty skull looking down at us over the trees and clouds while we sat there, empty-mouthed, chanting the blues. Suddenly, Dylan interrupted the guitar while I continued singing the verses (making them up as I went along so it was like the triumph of the Milarepa style) and he picked up a Kerouac-ian October-brown autumn leaf from the grass above his grave and stuck it in his breast pocket and then picked up the guitar again and came down at the beat just as I did, too, and we continued for another couple of verses before ending. So it was very detached and surrendered; it didn't even make a difference if he played the guitar or not. It was like the old blues guitarists who sing a cappella for a couple of bars.




PBC: Has Dylan ever acknowledged to you that Kerouac was an influence on him or that he's familiar with his work?

AG: Yes, oddly! I asked him if he had ever read any Kerouac. He answered, "Yeah, when I was young in Minneapolis." Someone had given him Kerouac's Mexico City Blues. He said, "I didn't understand the words then, I understand it better now, but it blew my mind." So apparently Kerouac was more of an influence on him than I had realized. I think it was a nice influence on him.

PBC: Which poem was he reading from Kerouac's Mexico City Blues?

AG: It's one toward the end of the book, which he picked out at random. I had picked out something for him to read and, typical Dylan, he turned the page and read the other one on the opposite side of the page. (laughs)

PBC: Which one did you pick out for him to read?

AG: "The wheel of the quivering meat/ conception/ Turns in the void.." [211th Chorus] the one that, I think, ends, "Poor!/ I wish I were free/of that slaving meat wheel/ and safe in heaven, dead." There was another one [230th Chous] I picked which lists all the sufferings of existence and ends, "like kissing my kitten in the belly/ The softness of our reward."

PBC: Was it your suggestion that Rolling Thunder include Lowell on the tour?

AG: No, Dylan had chosen it himself. We did a lot of beautiful filming in Lowell -- one of the scenes described by Kerouac is a grotto near an orphanage in the center of red brick Catholic Lowell near the Merrimac River. So we went there and spent part of the afternoon. There's a giant statue of Christ described by Kerouac. Dylan got up near where the Christ statue was on top of an artificial hill-mound, and all of a sudden he got into this funny monologue, asking the man on the cross, "How does it feel to be up there?" There's a possibility… everyone sees Dylan as a Christ-figure, too, but he doesn't want to get crucified. He's too smart, in a way. Talking to "the star" who made it up and then got crucified Dylan was almost mocking, like a good Jew might be to someone who insisted on being the messiah, against the wisdom of the rabbis, and getting himself nailed up for it. He turned to me and said, "What can you do for somebody in that situation?" I think he quoted Christ, "suffer the little children," and I quoted "and always do for others and let others do for you," which is Dylan's hip, American-ese paraphrase of Christ's "Do unto others . . .," in "Forever Young". So there was this brilliant, funny situation of Dylan talking to Christ, addressing this life-size statue of Christ, and allowing himself to be photographed with Christ. It was like Dylan humorously playing with the dreadful potential of his own mythological imagery, unafraid and confronting it, trying to deal with it in a sensible way. That seemed to be the characteristic of the tour: that Dylan was willing to shoulder the burden of the myth laid on him, or that he himself created, or the composite creation of himself and the nation, and use it as a workable situation; as Trungpa would say, "alchemize" it.

We had another funny little scene - I don't know if these will ever be shown in the film, that's why I'm describing them - with Dylan playing the Alchemist and me playing the Emperor, filmed in a diner outside of Falmouth, Massachusetts. I enter the diner and say, "I'm the emperor, I just woke up this morning and found out I inherited an empire, and it's bankrupt. I hear from the apothecary across the street that you're an alchemist. I need some help to straighten out karmic problems with my empire . . . I just sent for a shipload of tears from Indo-China but it didn't seem to do any good. Can you help, do you have any magic formulae for alchemizing the situation?" Dylan kept denying that he was an alchemist. "I can't help, what're you asking me for? I don't know anything about it." I said, "You've got to, you've got to be a bodhisattva, you've got to take on the responsibility, you're the alchemist, you know the secrets.'' So he asked the counterman, who was a regular counterman at a regular diner, to bring him some Graham crackers and some Ritz crackers, ketchup, salt, pepper, sugar, milk, coffee, yogurt, and apple pie. He dumped them all in a big aluminum pot. Earlier, I had come in and lay down my calling card, which was an autumn leaf, just like the one Dylan pocketed in the graveyard - the leaf which runs through many of the scenes in the movie, representing, like in Kerouac's work, transiency, poignancy, regret, acknowledgement of change, death. So I threw my calling card leaf in the pot and Dylan threw in a piece of cardboard, and then he fished out the leaf, all muddy, and slapped it down on the counter on top of my notebook, where I was taking down all the magical ingredients of his alchemical mixture. Then I said, "Oh, I see the secret of your alchemy - ordinary objects.""Yes," he said, "ordinary mind." So that was the point of that. Next I said, "Come on, look at my kingdom," and he said, "No, I don't want anything to do with it" and he rushed out of the diner. I followed him out, like in a Groucho Marx movie, and stopped: turned to the camera, lifted my finger, and said, "I'll find out the secret." Then we re-did the scene and, coyote magician that he is, with no consistency, he suggested towards the end of the scene, "Well, why don't we go look at your kingdom?" So he led the way out and we went to see the "empire." He was completely unpredictable in the way he would improvise scenes. All the scenes were improvised.

It's Bob Dylan's 74th birthday today!  Happy Birthday Bob Dylan!  

Here's his rendition of  "The Night We Called It A Day" (from his current album , Shadows in the Night) performed this past week on the David Letterman Show


and, in case you missed it, here's the transcript of his February 2015 MusiCares speech

Haiku - 9 (Haiku continued)

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AG: One (haiku) that suggests space:

      Oh, snail
      climb Mt. Fuji,
      but slowly, slowly.

That's Issa, who is the most like William Carlos Williams in temperament - that is to say, he includes himself as a solitary, lonesome, weepy object, a sort of objective picture of self.  He was the one that had for a brushwood gate, for a lock, the snail. He also was the one, 

      The young girl 
      blew her nose
      in the evening glory

      Beaten
      at battledore and shuttlecock
      the beautiful maiden's anger.

That's like a tiny novel, too.  

      An autumn night,
      Dreams, snores
      The chirping of crickets.

That could lead to a (Walt) Whitman line, "The old man sleeping in the Oklahoma night, dreaming, snoring, amid the chirping of crickets."  

      Angry and offended
      I came back
      the willow tree in the garden.

 This is one that I've always liked, because it conjures up a whole geography and a season and an emotion and an objectivity that follows the emotion and a gap.

      Not a single stone      
      to throw at the dog
      The wintry moon.

Ground all frozen.  He actually couldn't pick a stone up off the frozen ground because the stones were frozen to the ground.  And there he was in the frozen ground, suddenly noticing the wintry moon, also, and his anger.  "Not a single stone to throw at the moon" -- gap, breath -- "Not a single stone to throw at the moon? The wintry dog."  The dog at the wintry door.  "Not a single stone to throw at the dog.  The wintry moon."  



      The Rose of Sharon 
      by the roadside
      was eaten by a horse.

That's one of the funniest, actually.  That's Basho, again.

      You light the fire
      I'll show you something nice,
      a great big snowball. 

This is the first Basho composed one snowy day when Sora, another friend, haiku maker, called on him.

      You light the fire
      I'll show you something nice,
      a great big snowball. 

      A shower came…

This is again in the region of almost synchronicity [and] indefineability: based on synchronicity and yet some tricks of nature that sort of confound the mind, or confound logic:

      A shower came
      Running inside,
      it cleared up.

All the activity responding to the shower, vain.  But the playfulness of it and the harmlessness of it.  - A shower came/Running inside,/ it cleared up.

The next is an exemplar of, again, no ideas but in things”, dwelling in materiality, or suggesting powerful emotions through presentations of purely material objects.

      The departing servant
      umbrella in hand
      she gazes out at the evening.

Student:  Say it again.

AG:
      The departing servant
      umbrella in hand
      she gazes out at the evening.

Sort of a great space-out blank.   And then, an alternative to that:

      The change of servants
      her tears splash 
      on the tatami mat.

      Some scraps of paper
      after she'd gone.
      A feeling of lonesomeness.

Then to get some sense of sacred mystery, again through purely material means:

      The travelling altar just set down,
      Swayed with an earthquake
      On the summer moor.

You have all of the awe of nature in that - The travelling altar/ just set down/swayed with an earthquake on the summer moor.  You really couldn't get more cosmic, actually. 

Back to Issa, relating to anger and emotion and then a gap and realization.

      Striking the fly
      I also hit
      a flowering plant.

So he's again, like Williams, totally material in a sense and personal - the most personal of the haiku artists.

      The thunderstorm having cleared up
      the evening sun shines on a tree
      where a locust is chirping.

That's quite a jump.  The thunderstorm:  Having conjured up a thunderstorm in the first line - "The thunderstorm having cleared up/ the evening sun shines on a tree/where a locust is chirping." - So you have this vast thunderstorm and attention narrowing down to that single sound, through the slanting rays of the sun, on a tree and the single chirp of a cicada.  Beginning, then, with Wagnerian majestic cloud and ending on a very tiny note. 

This for a suggestion of pathos or compassion or without mentioning, without mentioning pathos, compassion or any abstraction:

      Mountain persimmons..



Mountain persimmons,  that is to say, obviously, uncultivated. Somebody's up there gathering wild persimmons, perhaps out of hunger.  But, anyway:

      Mountain persimmons      
      the mother is eating 
      the astringent parts

So who got the sweet parts? - "Mountain persimmons/ the mother is eating/ the astringent parts

Then the one of space that I mentioned before:
      
      It walked with me
      as I walked
      the scarecrow in the distance.

That's a funny kind of common optical perception that's exemplified in that.  

Haiku - 10 (Ginsberg on Haiku continues)

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Student:  (Allen, what about the sound in (haiku) poems?)   

AG:  Oh, sure.  There's a whole sound (presented) in certain of these books, if you want the sound.  These books by (R.H.) Blyth, he'll give you the Japanese lettering, he'll very often give you some phonetic transmission of the Japanese sound, as well as, incidentally, explanations, footnotes, and comparisons to Western poems. 

Sound is important.  It's a seventeen-syllable machine, with certain kinds of internal rhymes, and certain phrases like "ah", or "oh", or "kana" - "kana" - which are used for emphasis and filler of syllables.  Filler meaning filler emphasis-isms.

Student:  (I also recall that in Japanese some of them sound like (perhaps) another word) 

AG:  Right.

Student: (Sound. Content. Precision)

AG:  And Blyth points out that you probably find more haiku in precise prose than you might in poetry, (or at least in the nineteenth-century poetry - Tennysonandthe Georgian poets - that Blyth was brought up on - he, being an older man, who was brought up in 1910, reading British poets before Pound, before (Ezra) Pound's influence of sharpening direct treatment of the object).  So he points out that prose probably offers more haiku than poetry. 

However, the point of these that I'm reading is the mind-jumps, the mind-gaps, the space- jumps, the time-jumps, the two poles of image (one, and another that you fill in with your imagination, conjuring up in your mind space/time/compression), with the mother eating the astringent parts of the persimmons - that what is unnameable is conjured up in imagination by the coordinates in actual space and time perceivable (or space and time themselves are suggested in all their vastness by tiny coordinates contained within them).  So it's the mind content, or mental content, or structure, that is perceptual  (the structure of perceptions in haiku that I was trying to manifest with these), rather than the technical poetic aspects of number of syllables - seventeen - filler-words used, history of them, or assonance. There's quite a bit of assonance in them, and internal rhyme. 

      There's a repeat of one that I did beforebut in larger [form]:

      Misty rain on Mount Rothe incoming tide at Sekko
      Before you have been there, you have many regrets,
      When you have been there and come back,
      It is just simply misty rain on Mount Ro, the incoming tide at Sekko.

      And parallel to that:

      This New Years Day
      that has come at last
      just another day.

      New Years Day
      the hot just as it is
      nothing to ask for
      
      The scissors hesitate
      before the white chrysanthemums
      a moment.

 Does anybody have (William Carlos)Williams'Collected Later Poemshere? Well, there's a Williams poem about..  "The Act" I think it's called:

      There were roses, in the rain.
      Don't cut them, I pleaded. They won't last, she said.
      But they're so beautiful where they are.
      Agh, We were all beautiful once, she said
      and cut them and gave them to me in my hand.

      The scissors hesitate
      before the white chrysanthemums
      a moment.

So, what's conjured up there?  The scissorer is hardly mentioned. It's just the action, and seeing the action of the scissors themselves hesitating before the white chrysanthemums you have the whole philosophy of emotions.  A whole philosophy of emotions and reactions and sensitivities and philosophies about transitoriness. 
      Similar to that:

      Ah! grief and sadness
      the fishing line trembles
      in the autumn breeze.

You can take that any way you want - whether the wind is rippling the fishing rod, or the hand holding the rod is trembling. 

      I'm almost done with these, actually.            tape breaks here

Haiku - 11 (Haiku and The Gap of Space)

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AG: (Haiku) …and the gap of space

Billowing clouds -
An ant
climbs on to the ink stone

(The ink stone where he's mixing his ink to make the painting of the billowing clouds) - "Billowing clouds -/An ant/climbs onto the ink stone".

A cow is lowing
in the cowshed
under the hazy moon

(That's very similar to that (one earlier)… (tape ends and then restarts here)  …the lowing of the cow and the hazy moon).

Then, again, like the one of the firefly's neck really is red in the daylight ("The firefly's neck/in the daylight/is red" (Basho) [Hiru mireba kubisuji akaki  hotaru kana]). 

So other examples of minutely-perceived concord like that are:

Reflected 
In the eye of the dragonfly
The distant hills

(You have to look real close…)

Student: …if you can see that, right?

AG: That's very good. It's so totally opposite. The space - the gigantesque junp of mind-space is there, yet it's absolutely literal - He probably did see the distant hills reflected in the eye of the dragonfly (like I really did see a snow mountain field through the transparent wings of a fly on the window pane). Can I have another? (that, incidentally, is Issa again - the (image) reflected in the eye of the dragonfly, the distant hills….



Haiku 12 (Allen Ginsberg Haiku Class)

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遠山が目玉にうつるとんぼ哉
tôyama ga medama ni utsuru tombo kana

Reflected 
In the eye of the dragonfly
The distant hills

(Issa)

Student: Allen?

AG: Yes

Student: ((The compound) eye of a dragonfly, (comprises) a thousand [thirty-thousand] facets,  you can't (actually) get a reflection from it (as a singularity))

AG: All dragonfly's eyes are thousand-faceted?  Well, I don't know what we're going to do with that.  I think (here) it does come from some observation of some (natural)...

Student: (But it's not biologically accurate..)

AG: We'd have to question, then, the translation, maybe. But, actually, he might have had 
a little ant-heap, (for) which a thousand-faceted reflection would be the distant hills. Or maybe it was a grain of sand? - "A grain of sand/ reflected in the eye of a dragonfly/the distant hills")

The wind-bells ringing…
(You know wind-chimes?)

The wind-bells ringing, 
While the leeks 
Sway. 

Round the small house
Struck by lightning,
Melon-flowers.

(Some correlation there, between vast, mighty impact of the lightning and melon flowers springing up. That's Buson, another celebrated haiku-maker

Then, for time again, this is Basho again. As you may know (or may not know) - of course, this is about impermanence - the umbilical cord of Japanese babies were saved at the old homestead, wrapped up and saved.

In my old home
weeping over the umbilical cord
at the end of the year.

(That's enough to make you cry. Back, returned, after many years - "In my old home/weeping over the umbilical cord/at the end of the year"). 
The footnote - "Japanese people still preserve their children's umbilical cord. Basho is spaeaking of his own, that his mother, now dead, has preserved" - "In my old home/weeping over the umbilical cord/at the end of the year"

Well, all the emotion there, which is very powerful, is suggested without direct reference (and only by) indirect reference to the word, "emotion". There's the  word "weeping", which is literal, there's the "old home". there's "the umbilical cord", and there's "the end of the year" - all totally material objects, which actually do catalyze tears in your eyes, if you understand the haiku - and they're the tears of things, the classical traditional lacrimae rerum, tears of things, which are supposed to be unapproachable, but they are (approached) actually. 
But I keep trying to say, no matter, according to the old ways, there's only one road to silence, there's only one road to dealing with what's unspeakable, which is you have to deal with the speakable to get there. You have to combine the speakables to get the unspeakable. You can't plunge directly into the unspeakable and say, "You can't say it". Because it is say-able  

This, is a question of…  as in (Walt) Whitman's inquisitiveness of mind, or, "not till the sun excludes you do I exclude  you" [from "To A Common Prostitute"], or (William Carlos) Williams' "(Nose), must you have a part of everything.." [from "Smell!"], there's a famous haiku:

The autumn moon

shines kindly
on the flower thief

(It's the same mind. Mind). Or:


Even to the saucepan

where the potatoes are boiling
a moonlit night.

A few of Basho now:


Winter seclusion

Once again
I'll lean against this fence-post

The first morning

of Spring
I felt like somebody else

(And, an answer to that):


I am one

who eats his breakfast
gazing at the morning glories

And, a late poem by Basho, an ascetic and a monk:


Resigned to death 
by exposure
How the wind 
Cuts through me



nozarashi o / kokoro ni kaze no / shimu mi kana 

Student: Allen, would you repeat that please?


AG: Yes. It's the first poem in the NozarashiDiary (Nozarashi Kikō (Record of a Weather-Exposed Skeleton (1684)) . These were done as prose-diaries, 
accountings of travels, or visits, in which, (like in (Jack) Kerouac's Dharma Bums prose), in the midst of the prose accountings, a sudden flash of insight is expressed in a brief (single) line. In the Japanese, the haiku is actually one line, you know. Seventeen syllables in one line. Translated into English in three, so Kerouac used three lines, copying, probably as much from this haiku anthology [Blyth] as (from) anyone - "Resigned to death by exposure/How the wind/ Cuts through me" -  Yeah?

Student: (Did you say that the original haiku was a single line?)

AG:  Yeah.  Seventeen syllables.  Five-seven-five,  in one line. 

Student:  (Was it always?) 

AG:  Always in one line.  It's not three lines.  It's one line, the Japanese - very brief.  They're written out here, if you'll check out the book, and it's always written out in one line. But it is five/seven/five.  Usually, probably, syntactically or grammatically within that one line there are divisions - divisions of thought, (most) likely.

I guess we're late.  I'm sorry.  I better quit now.  I might continue with these to finish up.  
I have about a dozen to finish (up with ) Wednesday and then (we'll) move on to (William) Blake, and maybe some of  (Jack) Kerouac's Mexico City Blues from Blake to Kerouac (the Blake I want to compare with the Zenrin-kushu)

tape and class end here

Friday's Weekly Round-Up - 220

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Tomorrow in New York City, courtesy HarperCollins and the Allen Ginsberg Estate, at the new Howl Happening exhibition space, celebrations for The Essential Ginsberg . Readings and performances by Andy Clausen, David Henderson, Bob Holman, Penny ArcadeBrenda Coultas, Jameson Fitzpatrick,Ambrose Bye,Amy Lawless, Angelo Nikolopoulos, Emanuel Xavier, Slava Mogutin,Peter Hale, and others.

Check out the the Facebook Eventpage. 


and, next week in L.A  - 


Richard Modiano, Marc OlmstedBob Branaman, Michael C Ford, Renee BlakelyDoug Knott, Christian Elder David ZasloffSally Kirkland, Rick Overton, Theida Salazar, Eric Trules, Greg Cope White and Rex Weiner, a celebratory gathering (once again organized by the redoubtable Eve Brandstein) to (belatedly) celebrate Allen's 89th birthday.

More shout-outs for Allen. Last week we quoted the hook-line by Anne Waldman that appears on the back jacket of The Essential Ginsberg. Here’s the complete quote:

“Allen Ginsberg brilliantly adhered to the poet’s job of looking into the darkness of his time, seeing the generative aspects of imagination, composing texts as orality and believing in the power of poetry to re-awaken the world to itself. He never lost that faith and manifested it in myriad directions with as empathetic a heart as I have ever known. His humanity embraced others all over the world. His spirit matches Whitman for its profound candor, adhesiveness and trickster transgression. When planet earth is dust this will be one of the books to take to Mars to remember us." 


                                                            [Allen Ginsberg and Anne Waldman]

Here's Serbian-in-exile-in Paris, poet (and Allen's sometime translator), Nina Zivancevic with a somewhat more cerebral quote:

"(His) (Allen's) work can really be explained through the Hegelian stance…which involves the so-called "spiritual self-consciousness", otherwise referred to as action and determinateness. And, in order for us to understand Ginsberg's really innovative "determinate and original individuality" as exemplified in his poetry, one would have to go even further back to Plato's Politeia, where the ancient philosopher describes the written word as "the shadow of the living one", the one which is (according to Socrates) inscribed in the mind of the teacher, "the word that speaks to the man who can get it but is always silent to someone who can't". Of course, Allen was, and is, much more than the written word to me: he was a precious teacher, an oral griotand a shaman who followed Woody Guthrie to the letter in combining the spoken word with music and the scores, etc. He always reminded us (his students at Naropa), that "music unnaturally divided from poetry" with the Tenth-Century Church of performers, and that it was our role to put it back together. I tried, in my personal work, to follow his advice." 


Read more of Nina Zivancevic on "The Beats" here
                            [Nina Zivancevic and Allen Ginsberg c.1996 - Photograph by Ira Cohen]




[David Olio]
TheDavid Olio "Please Master" Censorship case (a crucially important case - Connecticut high-school teacher David Olio lost his job over "exposing his students" to Allen). We've been reporting this story, as it developed. Last week it obtained significantly more traction when Mark Joseph Stern in Slate reported on it - & 763 comments (wow! - how come The Allen Ginsberg Project doesn't get that kind of feedback!) Among the most significant comments/responses was this one (from one "Michael Pemulis" (sic)):

"This is hard for me, because I actually had Mr Olio as a teacher twice in high school. I say without hesitation that, of all the teachers I had, he was the best. If it wasn't for his insistence that I push myself to improve my writing, I would not have advanced as far in my career as I have so far.
For what it is worth, many of my classmates (I graduated in 2000) would also tell you that he was a great teacher who truly engaged students and pushed them to challenge themselves.The poem was probably a bit too graphic for high school. That being said, as an AP English class, many of the students will be in college later this year where they will be exposed to all sorts of graphic material and no one will bat an eye.
From what I have heard, the firing was partly political. The school superintendent's contract is up soon, and she didn't feel as if she had any choice but to begin his termination. The teachers contract will also be up for negotiations soon and the union was worried it would hurt their bargaining power
Mr Olio without doubt made a large mistake. But his firing will certainly deprive my high school and home town of a terrific teacher. Students will be worse off for it.
In the end, there are no winners here. Only losers. I just hope Mr Olio ends up back on his feet.
I would caution other commenters, like some below [sic], to stop speculating about his record as a teacher prior to this incident. In this case, you really have no idea what you are talking about."

Another measured response came from Clyde Selner in the Hartford Courant (the local media have been, perhaps not surprisingly, (politics again), less than sympathetic):

"Mr Olio apparently made the mistake of treating his students as young adults, college students. Despite the difficulty of the material, he took a student's request to submit the poem for class discussion seriously and expected the class to respond in a like manner. "Please Master" (the poem) would be fodder for thought-provoking topics such as: Why does the poem have the power to elicit such strong emotions? Did the author write it just to prompt the very reaction it received? Would reactions be the same if it were about heterosexual instead of homosexual sex? Instead students witnessed what happens when you cross the invisible line surrounding what authority considers acceptable discussion topics.."

"Kathy C", one of the parents of one of the students, wrote here about the case (picking up on that very point):

"When my daughter first told me about the class in question, she told me that some students were uncomfortable with the poem content and complained to their parents and the parents in turn complained to the school. My first question to her was "when the poem was being read, did anyone ask Mr Olio to stop playing it?". Answer: "No". I'm quite certain that had any of the students asked Mr Olio to stop the reading he would have done so right away.There is a line between being provocative and being disturbing and for some this reading crossed that line but it didn't cross the line for everyone. I don't know how Mr Olio was supposed to know that it was provocative with one person but offensive to another without students speaking up. I spoke on behalf of Mr Olio at the Board of Education meeting on this very premise. It's my belief that this whole situation should have been handled by the students and Mr Olio and not by the parents and administration.

When the suspension first took place my daughter was very upset about the situation and the media firestorm that followed. I told her to stay away from the media because even comments intended to help would continue to add fuel to the fire and keep the story going. I was hoping that once the media situation died down that the administration would be able to quietly bring Mr Olio back from suspension. At the Board meeting I found out that the school had initated termination proceedings against Mr Olio. If you could have been at the Board meeting and heard person after person, including present students, speak about how inspirational Mr Olio is as a teacher, you would find this move as baffling as I do. I can only surmise that this action is less to do with what the administration actually thinks of the situation and more to do with the fact that they don't know how to bring back a teacher who has been branded by social media as unsuitable for the job. Ironically, the very same rights that allow the news and social media to paint this picture are the very same rights that Mr Olio allowed the students to exercise in that class."

Another irony "Kathy C" points out elsewhere (to Wonkette) - the student "who brought in the poem" (her daughter's class-mate) "spoke at the Board of Ed meeting in defense of Mr Olio and wants to be a teacher because of him."

The Daily Beast also picked up on the story. See their (David Freedlander's) account here

An inspiring teacher, a challenging debate - who, exactly, is being threatened/"emotionally damaged" here? 
    
Big kudos to our friend Steve Silberman in all this, who has tirelessly taken on the case (making the initial connections of support during Olio's legal proceedings - (Lawrence Ferlinghetti- "As the original publisher of Allen Ginsberg's poetry, City Lights Books  fully supports David Olio as a high school teacher of poetry.." - Helen Vendler: "...asking students to bring a poem to class does not violate the curriculum; on the contrary, it asks that the student make an investment in his own education..." )  - and instigating this - the all-important debate/publicity, "putting the word out" - the Slate (which-begat-the-Wonkette-and-begat-The Daily Beast) connection.  For his sterling  services, thanks. 




England isn't forgetting the Beat Generation. The 50th anniversary of the remarkable International Poetry Incarnation of June 1965 at the Albert Hall will be commemorated with a live celebration at London's Roundhouse on Saturday (same night as  the NYC ..Essential.. gig). Dan Cockrill will be the m-c. Original participant, Michael Horovitzleads the cast. Also participating Adam Horovitz, Pete Brown, John Cooper Clarke, John Hegley, Libby Houston, Cecilia Knapp, Patience Agbabi,Francesca Beard, Kei Miller, Elvis McGonagall, Malika Booker, Janaka Stucky, Chet Weise, Vanessa Vie, Steven Berkoff, Eleanor Bron.. have we forgotten anyone? - We're sure we have   - oh and not forgetting the William Blake Klezmatricians(Horovitz,Pete Lerner andAnnie Whitehead) 

and on Wednesday (Allen's birthday) at Blackwell's in Oxford -"A Celebration of 60 Years of City Lights Publishing" - "To celebrate 60 years of City Lights Bookstore and Publishers, we'll be hosting a very special evening of readings from selected authors published by City Lights including Jack Kerouac, Allen Ginsberg, Gregory Corso, Lawrence Ferlinghetti and more…" Readers on that evening includeDan Holloway,Alan Buckley, Daisy Johnson,Tom De Freston and Kiran Millwood Hargrave".."A similar celebration will be taking place across the water in Paris, where our comrades in the trade, Berkeley Books, will also be celebrating in their own way". 


Yes, 60 Years of City Lights - City Lights is - and will continue to be - celebrating. Coming soon  (next month) - City Lights Pocket Poets Anthology, 60th Anniversary Edition (specially edited by Lawrence Ferlinghetti).  More information about that title - here   




Don't forget! - Allen Ginsberg's birthday next Wednesday! 

The 1996 National Security Archive Interview part 1

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                                [Allen Ginsberg, reading at The Knitting Factory, New York City, 1995]

Poetry and politics - The 'Fifties and the 'Sixties. Allen Ginsberg's  August 8 1996 interview with the National Security Archive at George Washington University, which appears on their web-site (and was cited last week in our post about Allen's FBI  files and investigation), is here re-posted, with a number of amplifications and necessary minor corrections. 
For reasons of length, the interview has been broken up into two sections. The concluding section will appear in this space (on The Allen Ginsberg Project) tomorrow.


                  [Senator Joe McCarthy on Edward R Murrow's "See It Now" tv news program, April 6, 1954]

Interviewer: Could you tell how you personally experienced the restrictive Cold War atmosphere that came through the 'Fifties?


    [Ethel and Julius Rosenberg leave Courthouse 390 after having been found guilty of espionage, March 29, 1951]

AG: Well part of that atmosphere was the sort of anti-Communist hysteria of McCarthyism, but culminating in (19)53 or so with the execution of the Rosenbergs. It was a little harsh. Whatever they did, it wasn't worth killing people, you know, killing them. I remember sending a wire to Eisenhower and saying: "No, that's the wrong thing". Drawing blood like that is the wrong thing because it's ambiguous; and, especially, there was one commentator on the air, called Fulton Lewis, who said that they smelt bad, and therefore should die. There was an element of anti-Semitism in it. But I remember very clearly on the radio, this guy Fulton Lewis saying they smelt bad. He was a friend of J.Edgar Hoover, who was this homosexual in the closet, who was blackmailing almost everybody.


                                             [J.Edgar Hoover and his assistant Clyde Tolson]

But that year, 1953, I was living with William Burroughs in New York, and he was conceiving the first routines of Naked Lunch, which were parodies of Cold War bureaucracy mentality and police-state mentality, And I remember that year very vividly, that Mosaddeq was overthrown in Iran, in Persia, because it was suspected that he might be neutral, or left, though he wasn't, but he really wanted to nationalize the oilfields, which the Shah later did anyway. And I remember the CIA overthrew Mosaddeq, and he wept in court; and we've had karmic troubles and war troubles with Iran ever since. That was the seed of all the Middle Eastern catastrophe we're facing now [Editorial note - Allen is speaking in 1996, but the terms, of course, remain all too relevant]

                                                 [The Shah of Iran and Dwight D Eisenhower]

At the same time, in 1953, the Arbenz governmet in Guatemala was overthrown, and I was very much aware of that, despite the neutrality of the American papers and the lack of real reporting. The actual event was that Allen Dulles was running the CIA, I believe; John Foster Dulles was Eisenhower's Secretary of State; they both had relations to the..I think it was the Sullivan and Cromwell law firm. The Sullivan and Cromwell law firm were representing United Fruit, and so, for the United Fruit's interests we overthrew a democratically elected leader - Jacobo Arbenz in Guatemala. And that was followed by..well, what is it? ..thirty years or forty years of [this is - as previously noted - 1996] persecution of the Guatemalan indigenous peoples, with the death of two hundred thousand of them - at least, so the New York Times says - particularly under the later leadership of General Rios Montt, who turns out to have been a disciple of Pat Robertson, the right-wing moralist, Bible-thumping Christ announcer, assuming for himself the morality and ethics of Jesus.


                                                                        [Allen Dulles and John Foster Dulles]

So many, many seeds of karmic horror, mass death, mass murder, were planted in those years, including, very consciously for me - I was quite aware of it - the refusal of John Foster Dulles to shake Zhou Enlai's hand atthe Geneva Conferencewhich ended the French war in Indochina, or was supposed to end it. Now the Americans had been sending France forty million dollars a year to pursue that war, and then the Americans cut off the funds, so the French didn't have any funds. But as Bernard Fall points out, and many others, General Salan and others maintained the war through the proceeds of the opium sales in Cholon, the Chinese section of Saigon, and the war was funded for a while by them. Then, when the Americans finally took over with a puppet president, (Ngo) Diem, who had been cultivated in the Maryknoll Academy in the East Coast by Cardinal Spellman.. another flaming faggot, who in disguise was a sort of a war dragon and one of the instigators of the Vietnam War..so Diem was a Catholic, and we had installed him as a puppet in a Buddhist country. So when I arrived in Saigon in 1963, coming after several years in India, I was astounded to find that this Buddhist country was being run by a Catholic American puppet. And, in sitting down with David Halberstam, and I think Charles Mohr and Peter Arnett and others, who were reporting for the American newspapers, I got a completely different idea in the early 'Sixties, (19)63, May 30th (19)63 to…oh, June 10th or so…completely different idea of what was going on in the war than I'd had reading the papers abroad or in America. They all said that the war could not be won. there was no light at the end of the tunnel; and Ambassador Lodge's reports to the President were false, or hyper-optimistic and misleading. and that they were getting flak and criticism for reporting what they saw on the spot there. But to go back to the 'Fifties, what was.. it felt like in the 'Fifties - given all these karmic violent errors  that the CIA was making in Iran, in Latin America, the real problem was that none of this was clearly reported in the press. It was reported with apologies or with rationalizations or with the accusation that Arbenz was a Communist, or that Mosaddeq was a Communist. Mosaddeq was mocked, especially when he wept in court, with tears that were tears, and very tragic, both for America and Iran. And he was considered.. you know, in Time magazine, which was sort of the standard party line, like the Stalinist party line, he was considerd the…  you know, some kind of jerk.


                                                [Ngo Dinh Diem and Cardinal Spellman]

Of course, in those days Walt Whitman was considered a jerk, and William Carlos Williams was considered a jerk, and any sign of natural man was considered a jerk. The ideal, as you could find it in advertising in the loose organizations, was the man of distinction: actually, a sort of British-looking guy with a brush moustache and a tweed coat, in a club library, drinking -naturally - the favorite drug, the drug of choice of the Establishment. And this was considered and broadcast as..advertised as the American Century. Well, you know, Burroughs and (Jack) Kerouac and I had already been reading Oswald Spengler on the decline of the West and the cycles of civilizations, and found this proclamation of the American Century, a sort of faint echo of Hitler's insistence on his empire lasting one thousand years, or the Roman Empire's neglect of the central cities. And we were thinking in terms of the fall of America, and a new vision, and a new religiousness really, a second religiousness, which Kerouac spoke of in the 'Fifties, and exemplified, say, with his introduction to Eastern thought into the American scene, from the beginning of he 1950's through his bookMexico City Blues, poems that were Buddhist-flavored, though his open portrait of Gary Snyder in The Dharma Bums, the book The Dharma Bums - a long-haired rucksack revolution, a rebellion within the cities against the prevailing war culture, and a cultivation of the countryside and the beginning of ecological considerations and ecological reconstruction 



So you had McCarthyism, you had a completely false set of values being presented in terms of morality, ethics and success; The man of distinction. You had to put down the most tender parts of American conscience, Whitman and Williams. You had the aggression of the closet-queen J.Edgar Hoover and the alcoholic intemperate Senator McCarthy working together. You had stupid  Postmaster General Arthur Summerfield who presented the President, Eisenhower, with Lady Chatterley's Lover on his desk, with dirty words underlined; and it was reported, I think in Time or in Newsweek, that Eisenhower said,   "Terrible, we can't have this!". And so there was censorship, particularly censorship of literature towards… it was not..like, unconsciously, or inadvertently, the things that were censored were the anti-war, anti-macho, anti-imperialist texts, whether the beginnings of Burroughs'Naked Lunch in the 'Fifties, Kerouac's Visions of Cody, which could not be printed in those days, Lady Chatterley's Lover, Henry Miller. So we had D.H.Lawrence banned,  Catullus banned; theSatyricon of Petronius' Arbiter couldn't be printed completely in English, it had to be printed in Latin in the Modern Library editions. 



So we had electoral censorship, literary censorship. You had a large-scale electoral censorship on a much more subtle, vast wave, with the CIA bankrolling the Congress for Cultural Freedomand a number of literary magazines, like Encounter, Preuves, Cuadernos, Der Monat, and others. Stephen Spender, I remember, used to complain to me, that he'd bring in articles critical of the American imperium in Latin America, and somehow, (Melvin) Lasky, or whoever was working with him, orArnold Beichman, I don't know - somehow, when he left their office, they would… it was rejected and nothing but anti-Communist, anti-Russian screeds were there. Very good reporting oin that aspect, very good, but on the oter hand there was no balance in reporting the horrors of American imperial invasion and overthrow and CIA subversion all over the world, actually - much less CIA invasion ofthe intellectual body politic, with the funding of the National Student Association, Congress for Cultural Freedom, all those magazines; even the P.E.N. Club was tainted with that for a while. So there was this invasion of subsidy for a somewhat middle-right-wing party line. And the interesting thing is most of those people that were working in the CIA, that worked that out, were ex-Commies; they had the same Stalinist mentality; they just transfered it over to the right wing, and it prevails to this very day.  But it was.. ex-radicals, and even Marxists, who, disillusioned bythe show trials of 1937 and the anti-Semitism of Stalin, went all the way over to the extreme right and began suppressing their understanding of the trouble with the American capitalism and imperialism, and didn't strike a good balance, as d id a few intellectuals, like Irving Howe, an American who had explored The World of Our Fathers.. immigrants.. the first generation of Slavic, Russian and Jewish geniuses that rose out of the American soil after the great immigrations of 1895, which is part of my family too, becausemy mother came over from Russia in 1895. 


[American philosopher, Sidney Hook addresses the opening session of The Congress for Cultural Freedom in Berlin's Titania Palace, June 26, 1950]

So to summarize: in the 'Fifties you had invasion of the intellectual world, subtly and secretly, by the CIA. You had invasion of political worlds in the Middle East, in Central America and Africa I presume, and in Asia, again with secret police. I believe it was Wesley Fishel, the professor at East Lansing, Wisconsin, the University of Wisconsin, who trained President Diem's secret police and brought them over intact to Saigon, under the auspicies of the CIA, back in the early 'Fifties when Diem was installed, (19)56 or so. You had a subversion of student activity and a blanketing of student protest. That's why you had the extreme rise of SDS, and later Prairie Fire [the statements of theWeather Underground] in the early 'Sixties, because normal student investigation and rebellion against the status-quo had been suppressed by CIA funding of the National Student Association, (with the presidents of the Student Association quite witting).


                                                                     [Wesley Fishel and Ngo Dinh Diem]

You had a literary atmosphere where there was censorship, where there was very little vigor, where an Eliotic conservative atmosphere was dominant in the academies, which excluded then Whitman  as canon or Williams as canon, or Mina Loy or Lorine Niedecker, or (Alfred) Korzybski, or Charles Olson, or the whole Imagist/Objectivist lineage which came into prominence in America in the 'Fifties and transformed American poetry to open form. So you had a closed form in poetry, and a closed form of mind, is what it boils down to.


                                                                              [Alfred Korzybski]
                                                                      [Charles Olson]


Interviewer: So how did it feel for you as an individual, with writing in a very different way about very different subject-matters, to be coming through that period?  

AG: Well, it was fun (laughs). First of all, I was gay, and once I came out of the closet in 1948, all during the 'Fifties I was astounded at the cowardice or silliness or fear of the rest of the gay literary contingent, although I think one or two writers had been up front like Andre Gide or Jean Genet, of course, and Gore Vidal in America, who broke some ice.


[Jean Genet]


                                                                        [Gore Vidal]

But between Burroughs and myself, we were (laughs) completely out of the closet, and thought it was all funny or, you know, absurd the repression and the persecution of gays in those days. I remember I got kicked out of Columbia for… I had hosted Kerouac overnight - he slept in my bed, and I was a virgin at the time, and this is back at the "Forties, (19)46 or so…and quite chaste; we slept together because it was too late to go home towards his mother on the subway - and somebody found about that he was staying over, and when I came downstairs there was a note: "The Dean will want to see you." And when I went to see Dean Nicholas McKnight of Columbia College, and he looked at me and said, "Mr Ginsberg, I hope you realize the enormity of what you've done (laughs). And I took a look and realized I was surrended by madmen (laughs) - they were completely nuts, you know, and, you know, thinking something horrible was happening.


                              [William Burroughs and Jack Kerouac - Photograph by Allen Ginsberg, New York City, 1953]   

So that was the atmosphere late 'Forties, early 'Fifties, actually. And then I think probably by (19)55-(19)56 in the… I'd sort of given up on New York 'cause it was too restricted and too much in the closet, and too academic; there was no way of getting anything as wild as Kerouac's writing or Burroughs' routines or Burroughs' novel Queer, which we put together in (19)53, or In Search of Yage, 1953, though we had managed to publish his book, Junkie, which is a realistic account of the stupidity of the war on drugs, and the troubles of drugs too.

But the literature we were producing (was) just for ourselves, without any intention of publishing,  just for the pleasure of writing and amusing ourselves and extending ourselves and extending our imaginations, and each others' imaginations, you know. I think in the dedication of Howl in 1956, I mentioned Kerouac's thirteen novels and Burroughs'Naked Lunch and Neal Cassady's The First Third, and saying "all these books are published in heaven". I didn't think they'd be published in our lifetime; things seemed so closed. And it's that closed mind, I think, that was responsible for the ineptness of the Cold War. Certainly a Cold War of some kind was necessary, but I think probably, rock n' roll, blue jeans, the counter-culture, did as much, if not more, to undermine the authority of the Marxist bureaucracy, certainly in Czechoslovakia, Hungary, and Poland - probably in Russia too, and the internal corruption within Russia did as much to undermine it as all the trillions of dollars that we went into debt for military hardware which was never used, or rarely used.  

Interviewer: What was your assessment of the Russians during this period?

AG: Well, very mixed, you know. My mother was a Communist and my father was a Socialist, so I grew up with knowing the fight. And I never was a Communist, I was more apolitical in a sense, until I went to Saigon in (19)63 and saw the… But that wasn't it, because I did make mockery of some of the McCarthyite Cold War  straightness. I think my poem "America" says, " Them Russians them Russians and them Chinamen. And them Russians./The Russia wants to eat us alive The Russia's power-mad. She wants to take our cars from our garages". And I said, "Okay, America, I'll fight them" - "I'll put my queer shoulder to the wheel." They still  [1996] don't let gays in the military in America, so..
  
   [Nikita Khruschev at the Moscow Union Of Artists 30th Anniversary Exhibition at the Manage, Moscow,     December 1, 1962]

I was sort of neutral in the Cold War, since it seemed to me a balance of aggression on both sides; a preponderance of heavy, heavy police state in Russia, and not so heavy in America at all, though a police state for junkies, certainly and it has grown and grown and grown, where we do have a generic police state for people who are committing the political crime of smoking grass, or the illness.. or involving the illness of addiction. We have more people in jail now than anywhere else. [Editorial note - in 1996, the prison population in the U.S. was approximately 1.2 million, today [2015] the figure is more than 2 million] But in those days the Government was spreading all sorts of mythological nonsense about marijuana, despite the LaGuardia Report giving it a clean bill of health.



So there was a little element of police state here,and certainly in areas that I'm familiar with. There was an enormous amount of the American police state in Latin America and in Iran and so forth. So, Americans did not take that in account. It's almost as if W.E.B. Du Bois, the great black philosopher, said, that the problem was not merely race, but that people who were prosperous were willing to enjoy their prosperity at the expense of the pain, suffering and labor of other people. Like, I understand that we withdraw from Africa, hundreds of billions of dollars of raw materials every year, and then complain when they want some foreign aid! (laughs). Or that, as of those days to these very days, we'll lend them money to expand their coffee plantations, but not to make their own coffee factories and sell it abroad. So we've been sucking the blood out of our clients and underdeveloped nations like vampires, and that's why America has this prosperity; and people are not willing to recognize that - not only America, but Western Europe. I mean I was quite aware of that and thinking in.. thinking in those terms in the late 'Forties, early 'Fifties.


                                                                                                  [W.E.B. Du Bois]

But by (19)65, I'd had several very interesting incidents. I went down to Cuba and, complaining about (Fidel) Castro's treatment of homosexuals, found myself after a month under arrest and expelled from the country, to Prague. In Prague, I found I had quite a bit of money from royalties, and so took a tour of Russia and saw what was going on there in terms of police state and bureaucracy; came back to Prague, was elected the King of May by the students,and immediately expelled by the Minister of Education and the Minister of Culture, as an American homosexual narcotic hippie - a poor role-model for Czechoslovakian youth. At the time..I think it was May 19(65).. And in (19)65, I ran into (Vaclav) Havel as a student; an acquaintance which we renewed when he became President, and he reminded me that we'd met. If you ask Havel or see his interviews with various jazz figures who influenced him, you'll find the inspiration for the rebellion in Eastern Europe was very much the American counter-culture: The Beatles,(Bob) Dylan, (Jack) Kerouac, (William) Burroughs,Soft Machine, The Fugs(a very important rock group singing "Police State Blues" [sic -"CIA Man"] and "Rivers of Shit" (laughs) ["Wide, Wide River"] in the early 'Sixties in America.


                                                                                                          [Vaclav Havel]

This interview continues tomorrow

(Sunday May 31) (The 1996 National Security Archive Interview part 2)

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                 [Allen Ginsberg, reading at The Knitting Factory, New York City, 1995]

Allen's 1996 Interview for the National Security Archive at George Washington University continues from here

AG: So I found I was kicked out by the Prague police and the Havana police. Then, when I got back, I took part in various anti-war demonstrations. But I found that the day I arrived in Prague, I had been put on the dangerous security list of J.Edgar Hooveras a crazed, violent, or.. I don't know what he thought I was! - And that he should talk, I must say! (laughs). Maybe he thought my homosexuality was a threat to America or something..  

But, anyway, on April 26 1965, the day I arrived in Prague to be kicked out two weeks later, I was put on the dangerous security list here. Then I found that.. in (19)65-(19)66.. that the Narcotics Bureau was trying to set me up for a bust. partly for my anti-war activity, partly anti-war-on-drugs, anti-police-corruption activity, and so they tried to set me up for a bust, several different people busting people and threatening to the throw the book at them unless they went to my apartment and planted marijuana. So I complained to [Attorney General] Robert Kennedy and to my various Paterson, New Jersey Representatives in Congress, and in New York. And years later, when I got my papers from the FBI under the Freedom of Information Act - because you can get your papers after fifteen to twenty years - I found that the FBI had translated a denunciation of me by the Prague youth newspaper, Mlada Fronta, saying that I was a corruptor of youth and alcoholic - which I'm not - and not to be trusted, and had sent it over to the Narcotics Bureau to send to my Representative, Congressman Joelson, warning him not to answer my questions  and requests for protection and complaints about the set-ups, the entrapment procedures of the Narcotics Bureau, because I was irresponsible - as is proved by this Communist newspaper! (laughs), and that anything I said might be turned to embarrass him. So I realized that the Western police, and in certain areas, the Western police and the Communist police, by 1965, were one international mucous membrane network (laughs), [Editorial note - that phrase Allen credits to the German poet, Hans Magnus Enzensberger, as translated by Jerome Rothenberg],  there was hardly any difference between them.  


                    [Allen Ginsberg and Pavel Beran in Prague, May 1965 - Photograph by the Czech Secret Police]

Interviewer: Very good answer. Can we go back to the emergence of the counter-culture? Some of your writings hit a very popular vein and you became very, very popular? 

AG: Yeah

Interviewer: Could you describe to me a little bit about why you think that happened, and what the elements of this ..what your philosophy was, if you like, that emerged from this period?

AG: Well, the main themes actually of a whole group of poets - that would be Gary Snyder, myself, Philip Whalen, Jack Kerouac, William BurroughsMichael McClurePhilip Lamantia.. - of the Surrealists, the San Francisco group and the New York group, the Beat group, as well as, to some extent, the Black Mountain group. One - spontaneous mind and candor, telling the truth in the public forum, completely difficult during the time of censorship and party-line mass media moderation and… well, deceptiveness, deceptiveness in terms of the American violence abroad. And..  
 [tape ends here - and is resumed]



Interviewer: So we were talking about the…

AG: Yes, the counter-culture 

Interviewer:  The counter-culture and (the) new revolutionary (forces)…(and I was asking you…)

AG: What were the tenets or themes of the counter-culture, as I know them from the 'Forties and the 'Fifties, meaning the Beat group and some allied friends. 

Interviewer: Uh-hum

AG: First of all, open form in poetry rather than a closed form. It's like when you split the atom, you get energy. So we were followimg Whitman and William Carlos Williams and the Imagists and Objectivists in technique rather than the academic folks who were having a metronomic beat. That happened in painting, poetry, music and all the arts. And that involved candor and  spontaneity, spontaneous composition, a classic thing from Japan, Tibet, China, not recognized here [in the United States] as classic because people weren't scholary enough, so they thought it was some home-made spontaneous prosody, but it was the great tradition of Milarepa, the Tibetan poet.


Candor arising out of that, meanng if you're saying what's really on your mind spontaneously, you might say things people would object to or censor. Thus Burroughs' Naked Lunch, which couldn't be printed in America until after many, many legal trials.  

An interest in ecology and restoration of the planet, particularly on the part of (Jack) Kerouac who said, "the earth is an Indian thing", or Gary Snyder, who's a famous ecological poet, or Michael McClure whose specialty is in biology, or Philip Lamantia as a Surrealist, using Surrealist means to go back to the indigenous mind, so to speak. 

Then there was also an interest in breaking the bonds of censorship, which we did, and being able to speak freely. There was an aexuberance in art rather than any sort of a wet blanket, some sense of exuberance that, as (William) Blake said, "Exuberance is beauty", and even some visionary element. There was the introduction along with that of Eastern thought, Zen and Tibetan Buddhism, from the early 'Fifties on, through Kerouac, and specifically through Gary Snyder who was studying Chinese and Japanese in the early 'Fifties, and then went to study in a Zen monastery in Kyoto, where I joined him on that trip from India through Saigon to Kyoto to Vancouver. So meditation practice and exploration of the texture of consciousness was central, meaning exploration of our own aggression, and some of the ways of relating to our own aggression, rather than letting it run wild over the world as the American diplomacy was allowing: American fear, aggression dominance, macho delusion, to destroy other cultures. 

We had a real strong in African-American culture and in the arts of African-American culture, which have never been fully recognized as the great American contribution to world culture. So the entire program of (Jack) Kerouac's writing is really related to the new sounds and new rhythms of bebop, with Charlie Parker and Dizzy Gillespie and Thelonious Monk and other musicians whom he visited and heard directly in Harlem during the late 'Thirties, early 'Forties. 


                                                           [Charlie Parker and Dizzy Gillespie]

So there was an interest in both Asiatic culture and African-American culture, The Tibetan Book of the Dead… so an expanding of the American horizon of what was canon, what was the canon, not merely the Judeo-Christian, but also the Deists, Buddhists, and, let us say, Animists, or indigenous worshippers of "sticks and stones", as the Catholics would say, who came to America and burned all the Mayan goddesses, despising the pagan cultures. So we were actually checking out the pagan cultures, and finding a refinement, both artistic and intellectual, that we didn't have in Western culture, a Western culture based on some kind of either logical Aristotelian... a thing is either A or not A, or there's one single monotheist center, as distinct from the old hermetic tradition of Heraclitus through Blake and the Eastern tradition of no center, or emptiness, or [kung or] ku, or sunyata - that things are real but simultaneously (have) no inherent permanent nature. That's a big intellectual distinction, and we were beginning to absorb that question through the Highest Perfect Wisdom Sutra, which is chanted every morning in Zen and Tibetan rooms.   

So there was a complete change of mind and also a rediscovery of America itself and the indigenous land, people, folk tales, folk music, urban folk arts like bebop and "dozens", rather than a looking to Europe for sophisticated models only. This is part of an old American tradition from (Walt) Whitman through (William Carlos) Williams, of trying to find things that were in the American grain - not a nationalism, but an attempt to use the local virtues, and use them artistically and enrich the ground, rather than reject our own ground, to use our own speech, our own speech rhythms, our own diction, rather than an inherited nineteenth-cenury English diction speech and so forth. And Williams' argument with (T.S.) Eliot was that by going English, Eliot basically set American poetry back twenty-five years, which I think was quite true, because it took a long time to recover from the elegance and intelligence of Eliot, but to come back to native grounds. So there were books like On Native Grounds and The Bridge, that celebrated American style, and finally you get something as brilliant as Kerouac's On The Road, (or) Visions of Cody, which actually celebrate American ground, American character, and go back to the tradition of Whitman.  


                                                                     [Walt Whitman]

Interviewer: Ths hit a hugely popular vein, though, didn't it? By the time you came into the 'Sixties, this was taken up..

AG: By the time you got to the… Oh, I forgot the sexual revolution, gay liberation, yeah, you've got to add that in!  So if you have complete change in view of the function and texture of consciousness, complete change in sexual tolerance, complete opening of artistic form, complete acceptance of human nature as is, as the fit subject matter, including the chaos of human nature, as your ground, naturally any young generation finds that exciting 'cause they can reclaim their own bodies, they can use their own speech, they can use their own minds, as the basis for their art or for their love-making or for their business. Naturally it caught on, because the whole older thing was censored, stultified, secret, secretive. The whole point of the Cold War, of the nuclear matter, was that it was all done in secrecy. From whatever proclivities they had in bed, through whatever proclivities they had in the War Room in the White House or the Pentagon, through the creation of the single greatest political decision of the century: to make the Bomb and drop it, you've got to realize it was all done undemocratically and in secret. And people had to hide their emotions sexually, hide their personal feelings, disguise themselves as men of distinction, and create a world-ravaging Frankenstein, the nature of which they could never put back in the bottle, or.. to mix my metaphor, a genie that they couldn't put back in the bottle, a Frankenstein that they couldn't stop because we still don't know what to do with the wastes, the nuclear wastes. So, boasting intelligence, they made a half-assed science that did not take into account its own results, and the complete equation was not resolved, yet they had the pride of billions and billions and billions and trillions of dollars of investment, trillions of dollars of war materials, secrecy, perquisites, pride, an incredible conspiracy of silence surrounding what was supposed to be a democratic nation. We were never consulted on the creation of the Bomb; and people are so blind to the horror of that situation, they don't get it, that there was a dozen people in secret that took the decision that shakes the world, in what is supposed to be a democracy. This is Stalinism at its worst, or Hitler-ism at its worst. People are not used to thinking of America or the West in these terms, but you really have to realistically look and see how we've poisoned the world. 

                                              [James Forrestal and Harry S Truman]

                                                    [Leslie Groves and J Robert Oppenheimer]

There is a further problem that, because of conspicuous consumption, we are maybe more responsible for the garbage on the planet than anyone else, and for setting models of garbage.. of disposable planets, so to speak.

Interviewer:  So what was it like, in that case - come to 1967, for example, when you have this huge explosion, expression of personal freedoms, what was it like to be part of ..the "Be-In"?

AG: Well (first), I must say,  one other question we haven't covered, which was the introduction of the drugs which alter consciousness very slightly, like marijuana, which had a bad rep from the government, but actually, when one tried , one found that they were quite mild, like marijuana certainly. You know, I remember my first experience was that it made my vanilla-ice-cream-with-chocolate-chip-syrup sundae delightful to eat, like a totem I'd never…an icon I'd never experienced before. And this was supposed to be the drug that sent Alsation dogs frothing at the mouth, mad! (laughs). So that was one reason why the U(nited) S(tates) government lost it's authority, all the way up to the levitation of the Pentagon in 1967 (laughs). It was simply that the authority of the "government" word was deconstructed, the authority of the Pentagon was deconstructed by one good-looking kid putting a flower in the barrel of the gun held by another good-looking kid in uniform. Everyone realized the Pentagon is an arbitrary authority. You know, it's like in (William) Blake, old  "Nobodaddy". So.. much less LSD, of which Blake might say."The eye altering, alters all". - i.e. a change of consciousness that's experienced for, say eight to ten hours and that actually gives some perspective to the entire structure of social consciousness, the social arrangement, that you begin to see…X-ray, a little X-ray view of that; and particularly during a wartime, the realization of… people would get high and I think that LSD was likely enough that psychedelics may have been a great catalyst to the anti-war movement.That was my guess at the time , and still is. So there's another element.


Okay, so what did it feel like? It felt like we were walking around in a large mass hallucination, sustained by all the politicians, but particularly by Lyndon Johnsonand later by (Richard) Nixon, extremely, based on lies and secrecy, sustained by the media, who were not able to… or couldn't conceive that the whole structure of the United States mentality could be so wrong and so disastrous and so Earth-destroying, because they participated in primping it up all the time. So in a sense it was a piece of cake. You know, (laughs), all these madmen walking around in a dream, and all you had to is make some common sense.   You know, all I had to do is say..was say, "I'm putting my queer shoulder to the wheel" (laughs), or, you know, "I here declare the end of the war" - "here declare the end of the war". Lyndon Johnson never even declared it; he just send soldiers over. Okay, if he's going to have that chutzpah, that brass, okay, I can un-declare it. And not only that: my word is going to outlast his  (laughs). So it was sort of both a play, and at the same time a serious attempt to communicate to people, to transmit information that came from experience and self-knowledge, from wider travel, from maybe a deeper heart understanding, than was being displayed in the official media party line. And I'm using that word  [those words] "party line" with the overshadow echo of the "Communist Party line".We definitely had a "party line". The (New York) Times had a "party line", and they've still got it.



I remember doing a lot of research in 1971 on CIA involvement in opium trafficking in Indo-China, working with Alfred McCoy, who put out a very great scholarly and reliable book on it and the (New York) Times simply couldn't accept it. I even debriefed Richard Helms, head of the CIA, and got that story in the newspapers, but the Times really wouldn't (print)… it was too shocking; it would have unseated the reason of the country. And it was not until 1993 or (199)4 that the Times finally said in an editorial, "Yes, the CIA was involved in opium trafficking in Indo-China", and that was one of the black marks against the CIA. At the time I was in correspondence with their editors and with C.L.Sulzberger, who was a foreign correspondent of the family…part of the family that owns the Times, and he thought I was just full of beans. But then I got a letter from him in 1977 or (19)78, when he was resigning, saying that in going over old dispatches, he owed me an apology, he felt, 'cause he thought I was full of beans at first, but he'd found out I was quite right. But you still can't get the Times to really do an investigation (in 1996) of the Contra-cocaine connectionThey make-believe they're doing it, and, instead, they investigate the story, you know, the media-treatment of the story, as they did in the previous days.



So you had an establishment party line which, after all, is part of the power structure, and worse and worse from those days to this [1996], as it gets more and more concentrated. But the beginning of that concentration of power into so few hands was back in the 'Fifties, when the (tv) networks and the few newspapers of record - the (New York) TimesWashington Post - were in a state of what the Alcoholics Anonymous people would call "denial" of both scandal, error, and treason even  

Interviewer: This was a tremendous period of explosion

AG: Yeah

Interviewer:   ..not just in poetry but music..

AG: Yes

Interviewer: …so on and so forth. Could you describe for me a little bit about the music that was going on there, the work of Phil OchsJoan Baez, and so and so forth. A lot of it was anti-war orientated as well.

AG: Well, I think the major thing was that, first of all,  there was this counter-culture in music from the late 'Thirties, early 'Forties, the black counter-culture, bebop, which was attaining a music that could not be imitated for white co-optation, it was too complex and exquisite and somewhat intellectual, but emotionally very powerful, as with Charlie Parker. And that influenced almost all American writing, through (Jack) Kerouac, as Kerouac influenced American writing, as I did also.

Then in painting there was a similar move from the 'Thirties on. towards abstraction, or Abstract Expressionism, as they called it. And many of the poets and painters of that time were friends - and musicians - like Morty Feldman, who opened up.. or John Cage, who opened up music to many new forms; (Willem) De Kooning and (Franz) Kline and (Jackson) Pollock; or at the Cedar Bar, where I was, Amiri Baraka, the great black poet (then LeRoi Jones) or you could find John Wieners, who's a great gay poet from Boston, or Robert Creeley, Frank O'Hara of the Museum of Modern Art and another great New York poet, mixing with John Ashbery and Kenneth Koch. (Jack) Kerouac coming in from his mother's house at weekends and getting drunk at the Cedar and talking to Pollock.



So there was an explosion in almost every direction, including social studies, a reconsideration of what was America's past, relation to the Indians, relation to blacks, relation to women, relation to gays. So a reconsideration of the myths of history that had been established; even a reconsideration of the canon, with the beginning of, let us say, why, at Columbia University, a freshman humanities course, which begins with Herodotus, and goes up through Saint Thomas Aquinas.. why is there no I Ching, why is there no Mahabharata, why no Diamond Sutra, why no Ramayana, why no Gassire's Lute from Africa. Why are we restricted to the white Protestant, or Catholic central macho canon, when actually I got to be more interested in Eastern thought, and more and more into African thought? And with the expansion of the arts, particularly since Picasso and others, African forms and African thought became more and more interesting, with the explosion of jazz which is after all an African-American original art form, the polyrhythms and the improvisations of the boasts and the toasts and the warrior's lute, Gassire's Lute, that (Ezra) Pound talked about also, the renunciation of power in favor of art. That had an enormous effect on Western thinking, and slowly on the general populace, so that now young kids are interested in meditation practice, let us say, or in African Shamanism's or American Indian relation to the ground and the American Indian relation to the commons, let's say -  I forgot what the question was (laughs)

Interviewer: I was asking you as well about later on, about music of the people like (Bob) Dylan and (Joan) Baez and so on ?


                            [Harry Smith in front of his murals at Jimbo's Bop City, San Francisco, 1952]

AG: Oh, yes, yes. So.. in 1952, a very important time, there was an avant-garde ethnomusicologist, painter and cinema collagiste in Harry Smith who began to make films of animated collage, using Eastern and American Indian themes, and he collected a great archive of American folk music, which was issued in 1952 on Folkways Records, a three-box set: blues, folk, mountain music and what not. That influenced the entire development of folk music in Amerca and indigenous music. Like, I think in (Bob) Dylan's first album, four of those songs are drawn from Harry Smith's collection. Jerry Garcia said he learned blues from Harry Smith's collection. All of the… Ralph Rinzler, who was in charge of folk music at the Smithsonian and formerly part of a folk music singing group in the 'Fifties, credits Harry Smith with having instigated the entire folk revival of the 'Fifties, through archival restoration of the music that had been lost commercially. That would mean Robert Johnson and Charlie Patton and all the great blues singers, and (Richard "Rabbit" Brown), Elizabeth Cotton, and so forth. Then there were groups like (the) New Lost City Ramblers in the 'Fifties, or The Almanac Singers, or others, folk singers, that began carrying this message of indigenous folk music, that Dylan heard as well as, at the same time he was hearing (Jack) Kerouac's Mexico City Blues, and Dylan seemed to combine the folk radicalism with the literary sophistication of the Beat writers, because he always found that Kerouac was a great inspiration, and, as he said, the first poet that made him interested in poetry. I remember asking him why and he said, "It was the first poetry that spoke to me in my own American language". So by 196o, when he came to New York, or (1961) when he came to the Gaslight Cafe , which his where the poets had been having poetry readings, because he thought of himself as a poet-singer, and immediately began singing at the Gaslight on MacDougal Street. The Gaslight had been a gay bar, the MacDougal Street Bar, then the Gaslight Coffee Shop, a poetry-folk-singer venue downstairs in the cellar on MacDougal in the middle of Greenwich Village. So Dylan came there, having read about readings that had been held by LeRoi Jones, myself, Peter OrlovskyGregory CorsoRay Bremser, and others, in the Gaslight; Kerouac reading around the Village too. Apparently that strain of poetic intelligence shot through Dylan into the entire folk music scene, combined with Harry Smith's great research, and that influenced.. according to Paul McCartney, that  influenced The Beatles also, as well as influencing all the British blues singers, (Mick) Jagger and everybody else. The revival of classic American blues is the lineage through which you have Eric Clapton and Mick Jagger and.. "I went down to the station…" - that's Robert Johnson.


         [Ralph Rinzler, Bob Dylan and John Herald at The Gaslight, New York City 1962 - Photo by John Cohen]

So there was this recovery, like in On The Road, a recovery of the indigenous American intelligence, folk wisdom, folk wisdom and folk energy and folk exuberance anf folk suffering, basically.

Interviewer: Now, I've seen film of you, with people. Joan Baez and Phil Ochs and so on, going down to the Oakland (California) draft center. Can you tell me in your (own words)(more about) protest?

AG: The first protests that I knew of were organized by The Living Theatre and The Catholic Worker back in the…probably late 'Fifties, early 'Sixties, against a Governor Rockefeller-decreed nuclear alert [in New York]  in which everyone was supposed to go and get out of their houses and go down underground into the subways. And they chained themselves to the fence at Union Square and refused to go underground and be intimidated. You know, "to help prepare for a nuclear holocaust"? - they said, "No way!" (laughs).That's the earliest , and then I remember the War Resister's League invited me and Peter Orlovsky to do a circumambulation around New York, covering the whole area that would be devastated by a bomb, you know, circumambulate that whole area. Then, by 1963, when I got back to [sic - from] Saigon, the first big peace protest that I took part in was a visit by Madame Nhu, President Diem's wife, who, incidentally, was quite much involved with the opium trafficking - to the... I guess The Century Club, or something like that, to give a speech in San Francisco, and we picketed her hotel and I remember carrying a sign saying "Madame Nhu and Mao Tse Tung are in the same boat of meat" (laughs) . So it was a poetic way of getting at it, rather than anger. 

                      [Allen Ginsberg at Madame Nhu Protest, San Francisco 1963 - Photo by John Doss] 

By (19)65 there were big Berkeley war protests, organized by a group of people - I think Jerry Rubinand many others. There was one specific guy whose name I forgot [Jack Weinberg] that was quite moving in Berkeley. So we organized large-scale mass parades which were supposed to go through the black sections of Oakland, and the police blocked our way. They didn't want blacks rising up like that.And the Hell's Angels were sort of, like, induced to attack the march by some right-wing  (John) Birchers.

Around.. in the early years, I think Joan Baez, Bob DylanPhil Ochs and others, including Abbie Hoffman, had gone down South to get the vote for blacks, (19)63,
Birmingham. I remember Hoffman said that he brought a copy of On The Road with him when he went down to Birmingham. So there was this direct action, originally for black voting rights.Then in (19)64, there was, like, a big caravan of folk that went down to the Atlantic City Democratic Convention for Fannie Lou Hamer and the Mississippi black caucus, who were shot out of representation by the white Missouri, or Mississippi - I've forgotten..  I remember Peter Orlovsky, the poet, and myself going down and picketing there, as being one of the first actions.


                                                        [Civil Rights Activist, Fannie Lou Hamer]

Then there were a series of marches in California and New York. And there were two things that emerged; the idea of a march as a spectacle or theatre, rather than angry violence but a way of communicating ideas. After the Hell's Angels attacked the march, we had to figure out a strategy. There were these old-line Marxists, perhaps some agent provocateurs among them, who said we should go down with bicycle chains and beat up the brownshirts [sic]. I made a manifesto [first published November 1965 in The Berkeley Barb] saying - the march is a spectacle and theatre, and we should have masses of flowers, grandmothers, troops of trained fairies to go and take down the Hell's Angels pants and give them blow-jobs! (laughs), floats with Lyndon Johnson and Mao Tse Tung and President Diem and Zhou Enlai and..who was the first head of Vietnam? - I've forgotten.. the head of North Vietnam… [Ho Chi Minh]

[some talk about having very little time left has been edited out]

Interviewer: So shall I just start? We're going to carry straight on here. If you could…

AG: One thing I would like to emphasize is that we had a series of very interesting theatrical marches. In New York, a Yellow Submarine March, after the Beatles song, instigated by the Vietnam Veterans Organization. And many of those marches, which were peaceful and intelligent, were infiltrated by counter double-agents, double-agens from the FBI under their counter-intelligence program. And the most loud-mouthed, violent, people screaming, "Bring the war home!" or waving Viet Cong flags, or creating chaotic conditions on the march, or provoking the police, or screaming "Pigs!" were very oftten double-agents planted by the police to disgrace those marches, and there are many, many, many files in the FBI cabinets which have been released to the publicoutlining those specefic capers or projects or manipulations. I remember specifically one time; there's a very famous photo of me in an American hat, an Uncle Sam hat, that was for a march [in New York] that began at Bryant Park, near the Public Library on Forty-Second Street and went all the way up to the Bandshell in Central Park. And although it had been organized by Women Strike For Peace and The War Resisters League and the Vietnam Veterans, it was invaded by a group of what looked to be extreme left radicals waving Viet Cong flags, getting up in front of the march, getting all the publicity, with all the newspapers collaborating, and then, when we got to the bandstand, taking over the microphone and not letting the originators and organizers of the march speak; until after a long, long while, an hour of arguing, the police intervened, or the marchers intervened. So the folks who don't have that historical memory should remember that very important thing; the sabotage of the Government during the political conventions, during the large Be-Ins, during the anti-war marches, the deliberate sabotage of the left, which was more extensive than just on the street: it was like secret manipulations to discredit and make misinformation campaigns about them.


                        [Celebrations at the Human Be-In, January 14, 1967 in San Francisco's Golden Gate Park] 

One of the interesting things was… you know, we had a sort of non-political Buddhist Be-In in San Francisco, in February, I think it was, 1967, organized by the poets, (Michael) McClure, myself, Gary Snyder. Snyder had conceived of the levitation of the Pentagon to begin with, (as a) just traditional Eastern-Western white magic; and we'd had a very successful group of about twenty to thirty thousand people meeting in the park in San Francisco. At the end we had asked for (kitchen yoga), that everybody clean up after them, and we chanted mantra - I think it was "om sri matre namah, om sri matre namah" [Salutations to the Divine Mother], as the sun sank and people cleaned up after themselves. And Suzuki Roshi, the great Zen master, who was sitting on the platform with us, with (Gary) Snyder and myself and (Michael) McClure, got up and folded his robes and went home, after being with us all afternoon silent. That very night there was a police sweep down in Haight Ashbury, and the police busted everybody taht had any psychedelics or any grass; and within two weeks, Haight Ashbury was flooded with amphetamines and heroin. That should be understood. It's not very well known, but, you know, ask anybody that was around at the time or read the newspapers, you'll find that kind of sabotage of the community that had been built, both in the anti-war movement and the Be-In (clears throat) and the whole pointof the Be-In was  not to protest anything but just to be there (laughs).  You know, a be-in, not a sit-in, which is a take off on the idea of the Southern sit-ins or anti-war protests later on, but just a be-in; everybody be together as a sign of -what? - equanimity.. meditation, equanimity and poetry, art.    

Interviewer: Wonderful. I'm glad you said that. So why did the whole movement go to Chicago in (19)68, and what was your personal experience of being there?


     [Police and Demonstrators Clash in Chicago on August 28, 1968, during the Democratic National Convention]

AG: Well, there was going to be this.. what Abbie Hoffman called the "Death Convention"; they were going to prolong the war, maybe. At that time, Madame Nhu.. no, let's see , Madam Anna Chennault, a right-wing fundraiser for the Republicans ,was telephoning South Vietnam President Thieu to hang on, and if (Richard) Nixongot elected, he had a secret plan to end the war, but it wouldn't involve compromise with the Viet Cong - we'd destroy the Viet Cong - so he shouldn't accede to the importunities of  (Lyndon) Johnson and (Hubert) Humphrey and the State Department of that time to allow (the) Viet Cong to come to the peace table and negotiate an end to the war, as Robert Kennedy had recommended in 1966, February. That fact, that she had made those phone-calls at Nixon's behest, came out during Watergate, when, defending his own wire-tapping, Nixon said, "Well, President Johnson wire-tapped Madame Nhu", so it was official . The secret plan to end the war, according to Daniel Ellsberg, who was working then for (Henry) Kissinger….was that Nixon was going to nuke North Vietnam; and it was only prevented by the fact that they thought it would tear America apart because of all the protests in the streets that had taken place till then. By 1968, February, the Gallup polls said 52% of the American people always thought the war had been a mistake, or 52% of the American people thoought that the war had always been a mistake. In 1968, February Gallup poll, We organized, I think Abbie Hoffman, Paul KrassnerDavid Dellinger, Jerry Rubin and myself, and most importantly, Ed Sanders of The Fugs, the rock group, intellectual rock group, and a poet, had organized a group of "Yippies" - "ay yippee!" - good feeling  - to have a Festival of Life in Chicago during the Convention, have a lot of rock n' roll people come and overwhelm the Democratic Convention which might support the war, with some kind of exuberance and anti-war glee that would affect the voting or the tone of America. There was a lot of sabotage of tha by double-agents, there was a lot of unconscious sabotage of that, I think, by some of the organizers, like Jerry Rubin, who did believe in violence but forswore it for that occasion, but it was unconscious, I think, in his mind. Later Ed Sanders said he would never again work with anybody who believed in any kind of violence, 'cause he found it was disastrous. My role was to introduce some Eastern thought, meditation practice, and to form groups of mantra-chanting innocents,if there were any problems with the police, to, you know, create areas of calm, little islands of calm - which worked, actually; ad also to be there, like with William Burroughs and Jean Genet and Terry Southern and some of the editors of Grove Press, like Richard Seaver, and David Dellinger and others, and to give moral support to the younger people. I remember I went… I was a little… I had a little trepidation, fear about it, and I went to an elder in San Francisco, the grandson of  President Chester A Arthur - Gavin Arthur was one of the sort of elders of the mind in the Bay area - and asked him what he thought. And he said, "Well, if I were young.." because he was an elder, like sixty-five to seventy - "if I were a young man, I'd consider it my obligation to go and oppose this infernal war and protest". So that sort of decided the matter - that makes sense; you know, that kind of old British honor, or something like the aristocratic honor, presidential honor. So  I went, and that was my function. And the police were quite brutal and just angry…I don't know.. you know..you know, and were loosed on the protestors, who were in a relatively orderly scene. The Mayor refused to give permission for camping in the park and for the speech-making that was necessary. The police.. I think it was.. The most vivid and dramatic moment to me was one evening - I was standing with Jean Genet and (William) Burroughs, and the police cars at night began bursting on to the scene and going through barriers and pushing people away. And all of (a sudden)…  (tape interrupted  - cut)


                     [Jean Genet, William Burroughs and Allen Ginsberg at the Chicago  Democratic Convention, 1968]

[Interviewer: If you could start now.
AG sings (performance not transcribed
Interviewer: Wonderful. Thank you very much]           

Meditation and Poetics - 100 - Haiku and Trikaya

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AG:  (I asked you to look at) forms and haiku structure. Does anybody remember that? – or did anybody notate (or make) notes on that?
Student:  (I did and noticed…)
AG: Louder!
Student: (I did and noticed that there was writing specifically about something, and then..)
AG: Then you noticed what?
Student: The writing is direct, and then you notice, you know, that you register, say, the sunshine, and then you reverse backwards (to the source of the sunshine..) and...
AG: Yeah (but) how did that relate to the process of (the) thought-form itself?
Student: I think of an idea (or) remark, and then (next) would be the humor (in it) or perhaps (something of the content) ...

AG: Yeah. My own interpetation was (is) first flash, without words – this is a (the) description given by Chogyam Trungpa, in that last class, of the actual process of thought-form as discerned through the experience of meditating, observing thought-forms. So there’s the first flash (which is) nameless, as, the brightness of the sun, or, say, a face in the crowd. Second, an identification of it, or the name of it, or recognition of what it is - “my brother”, or “the sun” - Then, third, there’s an after-thought which automatically comes to mind in the form of your own take on it, or comment or moral or lesson, or point, or - third-thought, or (a) pointing (out) of relationship.

                                                  [Chogyam Trungpa Rinpoche (1939-1987)]

Now I had been talking before of haiku in terms of two dissimilar images (or) polarized images united by a lightning flash in the mind, relating them. I think his (Trungpa’s) description is more classic and probably more accurate to functioning of mind itself, but I think only through sitting, or some kind of observation of (the) formation of thoughts in the mind, would you actually begin to discriminate - How does the mind actually operate?  (and the whole point of this course is “How does the mind actually operate?”). And if you can figure that out, can you then create a poetics on that basis? I guess that’s all understood, isn’t it? In other words, what I was talking about was a kind of naturalism, but the naturalism was, although I was talking about seeing external objects and making use of  those, the whole point was, “What was your first thought?” (and then, “what was the second thought?”). Trungpa suggested the third thought.

                                                              [Matsuo Basho (1644-1694)]

And, in considering the classic haiku of Basho…that we didn’t (get around to) cover in the list

  An old pond
  Sound of a frog jumping in
  Splash of water

Everybody knows that haiku? – Has anybody not ever heard that? Everybody who has heard it, can you raise your hand?  [majority of class raise their hands]. So it’s pretty universal. It’s a universal haiku. So let’s dig that a moment, because [Mitchell ? (sic)], I guess it was, and I, the other day, finally translated it almost perfectly. We finally arrived 
at the perfect American translation of the classic Basho. Our version was.. - [(Allen is momentarily put off guard - "I need attention, Kate. You should have sat. Otherwise you wouldn’t have been so distracted")]

 Old pond
 frog jump
 kerplunk

The “kerplunk” is accurate because the Japanese haiku actually has at its end an onomatopoeic word for the sound of a frog jumping in water, and “kerplunk” fits the bill. ”Kerplunk” is actually perfect (for) that.



I was trying to relate that to Trungpa’s pronouncement. “Old pond” is the pool, the flash, the open space, the hole, the emptiness known in Buddhism as dharmakaya– the World of Dharma, or the World of Law, or the Unborn, the Unconditional Mind, Mind without conceptions, (which does not receive impressions, perhaps). So dharmakaya, or Nameless World, or Unborn World – “Old pond”. 
“Frog jump” – the equivalent in Buddhism would be nirmanakaya– the world of names and forms – “kaya” – world – the world of names and forms. The union of Emptiness and Form, of dharmakaya and nirmanakaya is the Body of Bliss called samboghakaya. S-A-M-B-O-G-H-A-K-A-Y-A -  dharmakaya, nirmanakaya, samboghakaya[the Trikaya]. There’s always been that triple conception in Buddhism. They correspond also somewhat (to) Hinayana, Mahayana,Vajrayana. It also corresponds to the Buddhist notion of ground – old pond, the first flash – path – the recognition – and fruition – the personal application or comment. The Vajrayana would correspond to the fruition, personal application, comment.
So you could line it up Hinayana, Mahayana, Vajrayana., (or) Dharmakaya, Nermanakaya, Samboghakaya, or Ground, Path, Fruition, (or) Dharma, Sangha,Buddha– the Three Jewels, the traditional Three Jewels. Dharma, Sangha.. actually, Dharma would be, perhaps be.. it might be Buddha,the open mind, Dharma, the recognition and laws of that, Sangha, the community of people acting on that understanding , so that would be the personal comment or embodiment of it.
Samboghakaya, traditionally is the union of Form and Emptiness, which is our own Intelligence which comprehends both Form and Emptiness. 

So the ideal poem or the ideal haiku would contain Emptiness, Form, and some kind of jokey humorous blissful understanding of both – co-existence. There’s a funny kind of intellectual structure possible. As to whether or not it actually applies, this general theory, you’d have to do it by examining haiku themselves.
There are some more practiced Buddhists here [in the classroom at Naropa] who will perhaps recognize the terminology, and I’m not necessarily insisting on that as an ultimate theory that everyone’s got to memorize and act on, but considering Trungpa’s comments it’s a kind of interesting collocation of trine, of three-part conception.
(And), as to whether it actually works in the mind, I think it probably is so. And I think if you examine haiku, you’ll find that a lot of them do follow some kind of pattern of a flash, a recognition, and (then) a weird or wild comment.

Meditation and Poetics - 101 - Haiku and Trikaya - 2

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It struck me that the one perfect haiku that I wrote in Court the other day (sic), in Golden Courthouse, [Golden, Colorado] did actually examine, ((in) hindsight, written before (Chogyam) Trungpa (Rinpoche)’s discourse), did actually fit into that (three-part [trikaya] conception). The first line was – “In Golden Court, waiting for the judge, breathing silent”. So there’s an open space where there are bodies and breath. Then an identification of the personages there, recognition – “Prisoners, witnesses, police”. And then the comment (not in the form of a moral, but in the form of another issue, another image, which describes the feeling-tone of the situation, which is actually anxiety accompanied with boredom, in a Court, when you’re waiting - If you’ve ever been in a Court, on the dock, you know that nervousness and anxiety). So the comment was – “The stenographer yawns into her palms”. (incidentally, put in the form of a physical image, rather than an anxiety boredom) –  “The stenographer yawns into her palms”. So you have the scene – the open scene – “Golden Court, waiting for the judge breathing silent/Prisoners, witnesses, police/The stenographer yawns into her palms”. 

Remember the one about trying to pick up a stone? – “Not a single stone/to throw at the dog/The wintry moon”. You get something of that in that – in the first two lines, you have the field, the frozen field, and the frozenness – “Not a single stone” – what for? – in a sense of recognition – “to throw at the dog”. And then the comment on it – “The wintry moon” – Either blank wintry moon, nowhere to go, just cold white moon above. Also, a distraction from that, a breaking of the anger or a gap and then the anger disappears – “The wintry moon” – So the disappearance of the anger is a comment on the anger, as well as the frozenness of the situation. It’s very subtle and works on a lot of different (levels), refracted from a lot of different angels, obviously, but, as a basic structure, Trungpa’s statements struck me as being pretty smart actually – sharp, I thought. I learned something from it.  Yeah?

Student: (I read it as having a) fourth line - "the wintry moon"
AG: Pardon me?
Student: (I read it that the) third line is being suppressed (and that it's a) curse or something and “wintry moon” is the fourth line.
AG: Well, the curse itself could be - “Not a single stone to throw at the dog!/The wintry moon” - It’s the frustration of that, also . Or the bitter freeze of it. I don’t know. It would be interesting to do an actual examination of really good haiku to see how they were ordered in the mind, what was the order of the lines, whether it did follow any kind of pattern like that.

Trungpa was asserting this, incidentally, as the actual pattern of the phenomena of perception or thinking – thinking-perception. And I thought that was really interesting  because I’d never heard it laid out so simply in its application to poetics. He did give a lecture earlier this year in which he was talking about calligraphy and flower-arrangement in a similar triad (as Heaven-Earth-Man)  - Open space of Heaven, grounding in form on Earth, and then the comment on it – Man, or the interpreter. Heaven empty open sunyata – Emptiness. Earth, a form – the place here that we know, this recognizable place. And then Man as the uniter of both – the intellectual uniter, the one in whose awareness both are included – Heaven and Earth. You couldn’t have Heaven and Earth without Man to see them. 

                                                                  [Heaven, Earth, Man]

Anyway it struck me as a real sharp thing and I was astounded when he said (that) in Tibetan poetry every line of poetry followed that schemata. It would mean a lot of poets totally sunk into their minds, if this was true mind operation.

But I was always interested in poetry as exemplary of the operation of the mind, or as a manifestation of operation of mind-consciousness, and that’s what this course has been about. So I called it“Meditation and Poetics” and that’s what I’ve been trying to get to, though my understanding of how mind operates is relatively limited, as well, I guess, as anybody. Everybody has theories, but I’m thinking, by practical observation, what do you come to? - through practical observation (which is like our sitting here (each day in class for) ten minutes). After long familiarity of mind, do you come to any such conclusion or do you come to some different conclusion? -  Yeah?

Student: I was interested in that (close attention in the) practice of (writing haiku) and that if you are (mindful of the) energies of (practical observation), and they’re working with you, that’s not much different than working with energies (that arise in) meditation. That seemed to be what he was saying..(and)  that shifted the perspective I was having on the course completely..

AG: Uh-huh. It shifted my perspective. That’s why I called him in - Call in the experts. 
We’re talking about meditation - He’s an expert in meditation. It actually shifted my awareness. That’s the big apercu, that’s the big perception I’ve had this summer, or the big clarification I’ve had all summer, was that one comment he made about.. that David Rome expounded on a little further, because it actually changed… I went back and changed one haiku. I had one haiku  (written) out atRocky Flats and I realized that it lacked the comment. It was – “Blue sky/cumulus-clouded/over the white plutonium plant”. And that was all I had. And then I realized it was lacking something. – “Blue sky/cumulus-clouded/over the white plutonium plant” – it was sort of half of a haiku, or two-thirds of a haiku, but it needed some other jerk, and the first thing I thought when I looked back at the haiku, considering the third comment possible was, “Am I going to stop that?” – So that’s how I ended it – ““Blue sky  cumulus-clouded/over the white plutonium plant/Am I going to stop that?” – The pun being, am I going to stop the blue sky cumulus-clouded and the equally mighty white plutonium plant? It wasn’t a great haiku but at least it filled out the form and made some little crinkle at the end.

The common nature of poetic investigation in mind and meditative investigation of mind, I think, was the point you were making?

Student: Yes

AG: Though it obviously could be applied to anything, like I said – running an insurance business (for instance), in the sense that by observing the action of mind you do eliminate some of the aggression and confusion, (and)  impatience, and that’s good for business, as well as poetics. Good for anything! - Good for love-making! – Yes?

Student: He said that (in Tibetan poetry this happens) pretty much every time, or…

AG: Yeah. He said the first line always has the three, and every other line if possible. It’s amazing. And why not? In other words, each line would be a flash, recognition and comment. Each line. Any metaphor or any really interesting line would certainly have a blinding flash, ideally. A blinding flash, a recognition of what it is and the further capping it. Why not? Any poet could do that great. You couldn’t do it by formula. It’s not necessary to do it by formula. He’s saying, “The mind works that way, anyway”. However, if you recognize it, you can probably work with it more easily. Just as I was able to add a line to (my) haiku instantly, digging what was lacking in the structure of the one I’d done.
Is that making sense?  At all?  It made a lot of sense to me.



Student Do you know if this applies to the poetry of Milarepa?
AG: No, I’ve examined it, but, since he talked, I haven’t got to a book to examine it yet..
Student; Like The Songs of Milarepa. I haven’t read them in Tibetan.
AG: Yeah, we ought to get those in English, tho'
Student: He said that Milarepa was, like, common language, that it was written for the general man, so it didn’t exemplify all that stuff..
Student (2): The line didn't (fall that way) if Milarepa wrote it
Student (3): It was folksy.
AG: Did he say it didn’t? - definitely?
Student (2): He didn’t say it didn’t, but he did say it was written folksy..
AG: Yeah.
Student (2):…for the common man.
AG: I don’t remember if he said it did or didn’t (but) there’s a lot of formal Tibetan poetry where it probably would be applied like that.
Student: That’s what he seemed to be talking about. Formal, more than Milarepa.

Wednesday June 3 - Allen Ginsberg's Birthday

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Every year it blossoms. The tree planted in memory of Allen in the back yard atSt Mark's Church - the flowering dogwood, the good old Kousa dogwood. It did it again this year
(See previous flowering dogwood herehere and here)

HAPPY BIRTHDAY ALLEN! 

Birthday celebrations tonight and a stellar reading in New York City at Poets House to launch the eagerly-anticipated publication of The Essential Allen Ginsberg.
Readings and performances of the poet's work included in the collection byBob Rosenthal, Eliot Katz, Steven Taylor, Eileen Myles, Sharon Mesmer, Lee Ann Brown, Amy Lawless,Dawn Lundy Martin, Uche NdukaRyan Doyle May, and the collection's editor, Michael Schumacher.   



And All The Hills Echo-ed - Ginsberg in 1986 in Belgrade

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"And all the hills echo-ed"- Allen delighted in performing this one - "The Nurse's Song" (from "Songs of Innocence and Experience" byWilliam Blake). 

Here's two alternative versions of the song  here and here 

The one featured today, (showing him performing it in 1986, in Belgrade, accompanied, as ever, by the redoubtable and accomplishedSteven Taylor), is excerpted from Milhailo Ristic's 2011 film of Allen, Hydrogen Jukebox  (Hidrogenski dzuboks)

"And all the hills echo-ed" (the last line)

 - "The last line is like a mantrarepeated over and over again - and so we can all sing along..because, you've been listening to me long enough, maybe you can breath with some sound on your breath? - In any case, if you don't know how to sing, it'll sound better!"



Friday's Weekly Round-Up - 221

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The David Olio "Please Master" case (our focus last week) remains in the news (as well it should). Here's Jerry Aronson, director of The Life and Times of Allen Ginsberg reading recently-unearthed transcriptions of Allen explaining his intentions and inspiration for writing the poem: 

"Some situations are exuberant, like "Howl" or "Plutonian Ode". Some situations are "Gee, I feel so good, I think I'll write down what I see at this moment". Some situations, I'm trying to locate what is my erotic imagination and write it down as a sample, like "Please Master", you know, to locate my fantasy and put it down exactly, to see how far out I can go into my own mind, into the real fantasy inside, deep inside my mind, and then make an external object of it. Because, you know, other people have the same fantasy, but are ashamed of it, or think it isn't real, or think they're the only ones who ever have "Please Master" fantasies, when it turns out that everybody's had it, one way or another, or some variances that would be equally hidden, you know, if not that one, another one but, something that's their own, some secret erotic delight." 

Following Mark Joseph Stern's article in Slate, any number of outlets picked up on the story  Talking Points Memo, Alternet/Raw StoryPink News (sic) -  even CNN!. (not forgetting.. here's the story in Spanish, in French, and here in Polish). Regarding CNN's contention that Olio did not "respond to requests for comment", as our friend Steve Silberman has pointed out, it was doubtless because he is legally prohibited from doing so (as part of his settlement). He's discretely refrained from comment, altho' there has, certainly, been plenty of comment! - We can only hope that Olio's one-time student Courtney King (quoted in the conclusion of David Freedlander's article for The Daily Beast) has a global, not merely local, truth to her observation that - all publicity is… well, publicity! -  "In defence of this whole imbroglio, at least it got people in this town (South Windsor, Connecticut) reading Ginsberg"! 




        

More follow-up - our recent post on Allen's FBI files/government surveillance. Here's some additional materials from the National Archives obtained by MuckRock and Shawn Musgrave via their Freedom of Information Request on materials about Allen - the FBI's investigation of civil rights violations, arising from the arrest of Allen (and others) in Miami in 1972, on the occasion of the Republican National Convention
"disorderly conduct". Read more about Allen's allegedly "disorderly" conduct - here



and from recent Allen Ginsberg celebrations: 

Will Forteand Peachesread "Birdbrain"at last-month'sHal Willner-inspiredHowl at 60 extravaganza


 Ambrose Bye&Aliah Rosenthal last weekend perform Gospel Noble Truths&amp a littleVomit Express 




Here's a snap of Eliot Katz (reading from "Howl") at Wednesday's gig at Poets House, birthday-gig/book celebration at Poets House



Tomorrow at Beyond Baroque in Los Angeles,  yet another celebration of Allen. For more on the participants see here 



Also tomorrow and Sunday, not so very far away, (the first night, May 30, sold out), David Schweizer's production of the Glass-Ginsberg Hydrogen Jukebox for the Long Beach Opera. Schweizer gives a little background to that production here

  

Allen and Louis Ginsberg - Alan Ziegler's 1976 Visit

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We were intending to run (re-run) this - Alan Ziegler's extraordinary account of visiting with Allen, and  Louis, shortly before his father's death, (first published in The Village Voice in July of 1976), but were "pipped at the post" (not that there's any competition involved) by our good friends at the estimable Best American Poetry blog. We trust there's no harm in the duplication/dissemination.  

Ziegler begins his account with a brief (2015) introduction, followed by (unchanged, save for the correcting of "a few typos") the full "4,500 word article".  


My Visit with Allen Ginsberg and Louis Ginsberg - Alan Ziegler


In late May, 1976, I got a call from Richard Goldstein, one of my journalism heroes and an editor at The Village Voice. (Check out his recently published gem of a memoir Another Little Piece of My Heart: My Life of Rock and Revolution in the ‘60s.) Richard told me that Allen Ginsberg’s father, Louis, was dying, and asked if I would be interested in writing a profile about their relationship. Richard assured me that Allen was enthusiastic about the prospect because it would give a boost to his father, who always wanted to be written about in The Voice.
    “Why me?” I asked, when there were so many big-time journalists who would jump at the chance. Richard—whom I had only met a couple of times—replied that they weren’t as sensitive as I was.
    I said yes, with trepidation: this was a high stakes piece (was I up to the task?), and my newspaper experience included its share of botched edits and misleading headlines. I was relieved when The Voice signed an unusual contract with Allen, ensuring that he would be able to offer notes on the piece and have veto-power over the headline.
    The beginning of the 4,500-word article filled the back page of The Voice’s July 5, 1976 issue, under the headline “Allen Ginsberg Sees His Father Through” (a banner at the bottom of the page read “David Mamet: Best New Playwright of the ‘70s”).
    Louis Ginsberg died on July 7. I received a card from Allen, letting me know that Louis had been well enough to read most of the article. Among his last words were, “I have read enough.”
    As far as I know, the piece has never been reprinted or digitized, so today (June 4, 2015), exactly 39 years after my visit with the Ginsbergs on the day after Allen’s birthday, I keyboarded the text. I made no changes (no matter how much I was cringing) other than to correct a few typos.
       Allen Ginsberg has been spending a lot of time in Paterson, New Jersey, lately. He stays in a spacious, softly-furnished three-room apartment in a modern brick building in the suburban East End of the city. The telephone—like the one in his Lower East Side apartment—needs frequent attention, wired into Allen’s network of involvements, which lately have included recording an album and touring with (Bob) Dylan. But much of Allen’s attention these days goes to his 80-year-old father, Louis, who is seriously ill with a malignant tumor. At the Paterson apartment Allen shares with his second wife, Edith, Allen is mostly a son, giving care and company to his father. On June 3, he was 50.
            Louis Ginsberg has lived in New Jersey all his life, teaching English at a Paterson high school for 40 years, which overlapped with 20 years teaching nights at Rutgers. Louis Ginsberg is also a poet, but, unlike his son, he used words as flesh for skeletons of traditional meter and rhyme schemes. Although Louis is widely published, including three books and numerous anthologies, he is best known among contemporary poetry audiences for his readings with Allen over the last decade.
            A Ginsbergs reading often climbed the media scale to “event” status, a rarity on the poetry scene; perhaps only Russian poets reading at Madison Square Garden have attracted more press coverage. It was a natural and often oversimplified story: old and young, square and beat, meter and breath. Father and son. Their first reading, for the Poetry Society of America in 1966 in New York, was billed as a “battle,” and police were actually called to stand by in case the crowd got unruly.
            Allen Ginsberg now finds the police incident funny, but at the time, “I was really pissed off! Calling the police? My father and I reading, and they’re calling the police? Undignified! There was a tendency to stereotype, and to exploit the situation as conflict rather than harmony which would have been more helpful socially, and probably more aesthetically pleasing." And there was often humor in their byplay which eluded the media. "Many think we bridge a generation gap," says Louis. "We've had many wonderful times."
            Now that Louis is mostly confined to his apartment, Allen stays by his side as much as possible, and there is more harmony than ever. It would be tempting to think of their current relationship as the Son Comes to Terms With His Sick Father, but the son never strayed too far, and they are merely continuing a process that has been going on for, well, a generation. A process which accelerated when they were on the road together—"When we traveled, we also traveled inside each other," says Louis.
            They used to argue about the Vietnam War, until Louis changed his opinion around 1968. Allen had thought it was just a political disagreement until he overheard his father attacking the war to someone else, and Allen realized that their clash also had something to do with their relationship. "It was a personal ego conflict between us of who was going to be wrong and give in." This peaked in an argument during a car trip when Allen got so exasperated that he blurted out, "You fuckhead."
            Louis didn't respond verbally, but Allen remembers a quizzical fatherly look of, "you'll feel badly later that you spoke to me like that." Louis knew that "when Allen lost his temper at me he'd usually call later to apologize."
            Allen did regret his harshness, but "it sort of broke the ice in a way. It was so outrageous that it was human and funny. It was the intensity of love; I was so concerned about communication with him, that we be on the same side, that I was really like going mad and crying and yelling at him." Eventually Allen became "more gentle," giving his father "space to change."
            And now, communication-through-gentleness is the motif that decorates their relationship. Allen describes it: "As his life draws to a close, there's a possibility of total communication and poignancy of our being here this once and realizing that it's closing. It makes all the poetry of a lifetime come true, at its best. It's a good, open space, very awesome and beautiful." Both agree that they're more open with each other than ever before; their closeness was evident during the course of a day I spent with them in early June.
 ***
            Edith Ginsberg gets a chance to I go out with her friends when Allen is around, secure that her husband is being well cared for. When Louis says he is thirsty, Allen is halfway to the kitchen before Louis has told him what he wants to drink. Louis tells me that Allen is a "wonderful son, waits on me hand and foot," and they spend their time talking, about such things as "death and illness, elemental things." Allen returns to the living room with a glass of ginger ale for his father, and adds, "olden times, modern times, poems that influenced our youth."
            On the day of my visit, references from father and son came from the likes of (William) Wordsworthand (John) Milton, two poets who had a strong presence in Allen's childhood along with the lyric poets of Louis Untermeyer's anthologies (including Allen's father). While young Allen would be lying on the floor reading such comics as Krazy Kat and The Katzenjammer Kids, Louis would walk to and fro quoting poetry (perhaps a graduate degree could be built on the combined influence of Milton and Krazy Kat on the poetry of Allen Ginsberg).
            Louis recites, from memory, a section from"Paradise Lost" he used to read to Allen some 40 years ago:
                    Hurld headlong flaming from th' Ethereal Skie
                    With hideous ruin and combustion down. . . .
             A word is sometimes just beyond his reach, or he falters on a phrase; Allen sits on the couch, body angling toward the gold armchair which holds his father, feeding the correct words when needed, so the two of them complete the passage. Allen has done less formal teaching than his father, but both are marvelous at sharing knowledge and wisdom. When they converse together, they comfortably trade teacher and student roles.
            Some lines from Wordsworth's "Intimations of Immortality From Recollections of Early Childhood" come up:
                    And not in utter nakedness,
                    But trailing clouds of glory do we come
                    From God who is our home.
             Allen recalls that the other day Louis said this image was "correct, but not true," and Louis adds that by "correct" he means that it is a "good figure of speech, but I don't think it's true."“What of immortality?” Allen questions Louis about heaven, and Louis says it is "wishful thinking."
            "What about hell, is there a hell?" Allen playfully jabs his words with a smile. Louis doesn't believe in hell, either; he is more interested in talking about the awe and wonders of the galaxies. "Why this prodigious display of energy?" Eventually stars burn up. "You wonder what it's all for."
            "That's pretty cheerful," Allen replies, "because that leaves us completely free to do whatever we want in a closed dream system."
            Louis has been mulling all this over. He starts to build something out of the fragments of talk: "Thinking really is poetry, although we don't call it poetry," he says, establishing the teacher role.
            "Thinking is poetry?" questions Allen, the student.
            “All kinds of thoughts are mental constructs," answers Louis, referring to such concepts as heaven and hell, adding, "In poetry you have a mental construct, but you have someoriginality of language that startles you" (like ‘trailing clouds of glory’). "Every metaphor, every figure of speech is a new construct."
            "That's the first time I ever heard you say that all thoughts are poetry."
            In the dialogue that ensues, Louis makes the point that, like poets, scientists construct images which may or may not hold up as true, such as the concept of "atom," which is derived from the Greek, meaning "not cut." This concept was proved to be untrue, and a new "thought/poem" had to be created.
            Allen did not know the derivation of the word "atom" and asks Louis to repeat it. Louis continued as teacher, explaining that the nucleus is made of quarks. Like a playful student, Allen shouts with glee a duck-like, "Quark Quark! The answer is quark, quark, like Lewis Carroll."
            He soon shifts into the teacher role to explain that what Louis has been saying is similar to the Buddhist concept that all conceptions of the existence or nonexistence of God or self are equally arbitrary.
            "I would agree to that," Louis replies.
            “The decay of the body,” Allen continues, “underlines the arbitrary nature of the idea of self.”
            “I know,” Louis says softly.
            “Throughout the conversation, Louis looks at his watch every few minutes. He seems to have a purpose for it, though I know he is not expecting anyone. Each look at the watch is inconclusive, till finally, with surety, he hands it delicately to Allen, saying, "Allen, will you wind this up."
            "It's now 10 of 11, Louie, so it just stopped, your watch just stopped 10 minutes ago."
            Allen tapes many conversations with his father, including: recollections ofPaul Robeson at Rutgers; conversation about his grandson (Allen's brother, Eugene, a lawyer and a poet, has four children); description by Edith of a visit to Dr. Levy; Louis reading his early poem, “The Poet Defies Death”; recollections of a recently deceased friend; conversation on Book Two of “Paradise Lost”; and Louis having a dizzy spell.
            Allen also sketches his thoughts and dreams about his father into his journal (which provides the raw material for his books. Periodically, Allen goes through the journal, picking off the “cream”). In the black-covered, lined notebook with “Record” printed on the cover, Allen entered the following on May 18, 1976, after he and his father had read Wordsworth together (“With tranquil restoration:—feelings too / of unremembered pleasure….”)
                    Wasted arms, feeble knees
                    80-years-old, hair thin & white
                    cheek bonier than I’d remembered—
                    head bowed on his neck, eyes opened
                    now and then, he listened—
                    I read my father Wordsworth’s ‘Tintern Abbey’
                    “When I was a boy we had a house
                    on Boyd Street—” —“Newark?”
                    “Yes, the house was near a big empty lot,
                    full of bushes and trees. I always wondered
                    what was behind all those green branches
                    and tall grass. When I grew up
                    I walked around the block
                    and found out what was back there—
                    it was a glue factory.”
            Allen reads the journal entry to his father, introducing it by saying, "I wrotethis down, I don't think you've seen it." He refers to it as, "my latest poem," but corrects himself by saying, "ours," before reading it.
            As Louis listens, he is in the same posture as Allen describes. He nods at the accuracy of his son's words, which capture the approach he's used for much of his poetry writing: "I will see a flash of the past; suddenly it'll swim into my ken some picture of that incident. Like starpoints, when you're far away from them you can see the pattern."
            One of Allen's dreams about his father, from an April journal entry:
            "Louis was in bed in front room of Park Avenue apartment. I was with Edith by his side. He slumped over on the bed, eyes closed. I put my palm to his forehead and held him close, hugging him. Ah a tremor in his chest near his heart, a few spasmodic movements deep inside his body. I said, ‘Ah,' clearly to him as if the vibration of my voice through my hands or into his ears might be heard far off as a sign of openness. Ah he was still alive, that his movement hadn't ceasedvery subtle stirrings still, though breath seemed to have stopped. Ah. Edith sat by attentive silent."
            "Ah" is a Buddhist mantra meaning "appreciation of present, endless space."
            One of Louis's last poems says that "somewhere" there is a tree and a patch of dirt which will be made into a coffin and grave for him; but he is “patient.” "When you get older and you're seriously ill, you think of these things," he comments about the poem, which he has paraphrased from memory because his only copy was submitted for publication.
***
            ·At midday—after a morning of conversation, a nap, and lunch prepared by Allen, Louis is beginning to wear down. He is more grounded in his chair, holding tighter to thearmrests. One must speak louder and more distinctly, and I find that I too am wearing down and have trouble speaking loud enough. I am beginning to withdraw from Louis, perhaps because the seriousness of his condition—which was an abstraction when I agreed to do this article—has seeped into me and I am beginning to feel a closeness to him. But Allen breaks my slipping away by yelling “Louder!" tempering his voice with a playful laugh. It works; as I continue speaking, Louis has less trouble hearing me. I am back with him. But soon it is time for him to return to bed.
            "In the afternoon," Louis explains, "a lethargy enfolds me and I want to lie down."
            Allen wants to know. "What does it feel like, exactly?"
            “It plagues me to close my eyes and relax my body. It embezzles my will."
            "Do you have any pain?"
            "No pain, that's the fortunate part of this, to give it a light name, infection. If any questions arise, I won't be sleeping, I'll just be lying down in my study, so you can come inand if I don't know the answer, that doesn't stop me from talking."
            After Louis goes inside, I think about my momentary withdrawal a few minutes ago, and ask Allen how he and Louis related to the news of his condition. How was he told? How did he face it? Was there any panic on Allen's part?
            The only panic, according to Allen, was during the limbo before Louis was told of the doctor's diagnosis, after the family already knew. "I was in a panic that the lack of communication would grow to a point where it would be insoluble. We'd all be trapped in a series of illusions." Louis had been worried that he might have a tumor in his head because he had trouble holding it up (“It felt like my head was falling off"), so when he was eventually told that there was a malignant tumor in his spleen/liver area, he responded with relief that it wasn't as bad as he'd fantasized. In fact, he made a joke about it. Louis has been contributing puns to a local newspaper for many years, one of his most notorious being, “Is life worth living? / It depends on the liver." After he was told of the diagnosis, he said, “I never thought my pun would come back to bite me."
            Before Louis was told of his condition, Allen's "pain was in worrying about him, not realizing he could take care of himself; the pain was in projecting our own fears. This is the one time you can really totally communicate. Some of my relatives said they wouldn't want to know ifthey were going to I die. I was really shocked. When I told my father of the delay, he said, 'Ah, so you kept a secret from me.' He marveled that we were so . . . so. . . “ Allen sifts through words in his head before coming up with the right one: "foolish."
***
            The day before I visited was Allen's birthday. “It’s interesting to relate to because he's 80 and I'm 50.” He spent his birthday in the studio recording an album of his songs—“It’s great to be 50 and up there shaking my ass making rock and rollwith a bunch of 19- year-old musicians."
            Allen would hope that his recent flowering in new creative areas and his relationship with his father could be a model that would partially offset what he calls "ageism” among some young people who believe that “everything is shit and people grow old and they can't do anything anymore and they lose their balls and life is just 'kicks.’ That just develops a punk attitude rather than a wise man attitude. It cuts ground from under unborn feet."
            With his father, "a very old, natural situation has developed, where we're both so soft and tender to each other.”
            Is it surprising to hear Allen Ginsberg talkso "conservatively" about family and wisdom of the old? It may be surprising, says Allen, if your information about him comes from the "CIA FBI Time magazine stereotype of dirty unwashed evil beatniks eschewing their parents."
            It is not surprising to Louis, who says, "Contrary to what people thought, that Allen was a Wild Man of Borneo, he's really compassionate."
            Although Allen never totally broke away from his family, there was a time when he was drifting. But even then, while Allen was moving quickly—living the life he and his friends made their reputations writing about—Louis set up a room for Allen in the house he and his new wife moved into. “Allen picked his own wallpaper, Oriental. . . . In the course of a life, the youngster doesn't want to be tied by strings to the family, so Allen started to wander, but he always had a place to come and get what he needed.” In one visit, Allen brought Jack Kerouac,Gregory Corso, and Peter Orlovsky and they all typed up poems for “Combustion," the first mimeographed poetry magazine. Allen typed up the first section of “Kaddish.”
            For Allen, full disclosure has been his poetic mode, and perhaps the fullest of his disclosures was“Kaddish,” his classic rhapsodic explosion of words about the insanity and death of his mother, Naomi. Louis was part of that experience and therefore part of the poem. Even though Louis has been happily remarried for 25 years, he is frozen in the minds of tens of thousands of readers as the confused, helpless husband:
                    Louis in pyjamas listening to phone, frightened—do now?—Who could know? my fault, delivering 
                        her to solitude? sitting the dark room on the sofa, trembling, to figure out—
            I ask Louis how it felt to see the play version of "Kaddish” a few years ago.
            “It was a novel experience. Here I was listening to words that I spoke 40 years ago. My curiosity held my feelings of grief at bay." But this is so far away, that Louis does not want to dwell on it. "You can make mention of these things, but not too much, because that's an era that's passed."
            Now Louis sits straight in his chair and talks about the different approaches he and Allen took in dealing poetically with that time. “My first wife died: in my book there are some love poems—Allen wrote 'Kaddish,' which is more first hand. I used what you call 'aesthetic distance.' Let's say I'd go to the sanitarium where she'd be, I’d write: 'the father and two sons observed the wife sick.' Maybe I'm introverted, I don't want to wear my sorrow on my sleeve, but Allen speaks right out. I think one of Allen's strengths is that he has said what young people think but are afraid to say." But for Louis, “sometimes a side blow or a hint is better than the forthright exact sentence."
            In the case of "Kaddish," it was painful for Louis and the family to see parts of it in print, but Louis I feels its function for Allen was to “exorcise and give vent to his feelings, so sorrow was eased and there was solace." Louis seems accepting of the difference in their presentations, but what was more difficult was that Allen had been away from home a lot in the midst of the turmoil over Naomi's condition.
            "There was a time when my wife was in the sanitarium and Allen was roaming, I thought he was fleeing from sadness, running away from a tragedy."
            Allen returns to the room from a phone call in time to hear the last few words. "What was I running I away from?"
            "I said you were running away from tragedy."
            Allen looks at his father and says, "Well, I didn't get very far. Here we are." Although it was said playfully, he reconsiders, "maybe that's overdramatizing."
            They set about the process of exploring this conflict by focusing on some lines from Louis's poem, "Still Life," about the time Naomi was in the sanitarium.
                    No one is in the house but tensions swarm
                    The mother in a sanitarium broods.
                    Her sons by traveling try to chloroform
                    The loss that burrows in their solitudes
                    And dreams of how her two grieving sons will climb
                    Up marble stairways through facades of fame.
            Allen picks up on the word “facades,” perhaps avoiding the central conflict by saying, “‘Facades’ in the sense of maya, illusion, naturally because all existence is illusionary.” It is Allen the teacher talking and it sounds inappropriate. He eases into a softer tone, “I always thought you liked the fact that I was getting well-known as a poet.”
            “I felt sad that you had to run away or hide from a great sorrow.”
            “What do you mean, ‘run away’?”
            “You went here, there, you went to Colorado, to San Francisco.”
            “I didn’t think that I was hiding, I thought that was exploring, going out.”
            The circle is not completely closed. They are, however, a bit closer in touch with each other.”
            Poets do not usually achieve fame with the general public. And certainly not quickly. Allen Ginsberg got famous quickly. This was due in part to the controversy over the use of obscenities in “Howl.”
            “We didn’t like obscenity and told him not to use it,” Louis says, adding, with hindsight, “But it wouldn’t be Allen if he didn’t use it.” Louis was supportive during Allen’s legal battles over “Howl” and, “although we were somewhat bewildered by Allen’s soaring into fame, we were delighted.”
            Allen interrupts to say, “You always keep speaking of it as fame rather than beauty. I’m mad, that’s not fair.”
            Earlier that morning, I sat in Ben and Bob’s coffee shop/candy store down the block, where Louis used to spend a lot of time before his illness. Proprietor Marty Singer recalled that Louis was in “seventh heaven” and “tickled pink” about Allen’s success and the fact that he was a part of it: “The colleges want both of us,” Louis would say with a smile of both a proud father and proud poet.
            A photograph in Louis and Edith’s apartment shows the father and son giving a reading at the 92nd St. “Y,” but Allen is lying on a couch with his leg in a cast. Even though he had broken his leg, he refused to cancel the reading because he “didn’t want to disappoint my father.”
***
            There was a long time when Allen was not at ease with his father’s poetry. Louis Ginsberg is a lyric poet (“with a modern touch,” he adds) and so was the young Allen Ginsberg. “My early poetry was just like my father’s, same rhyme schemes. I had to deal with my own resentments and discriminations and rebellion against traditional forms which I grew up with.”
            His poetic journey took him away from his father’s approach, and along the road he picked up metaphysical, objectivist/imagist, surrealist, dissociative, and Buddhist influences. Then, in the late ‘60s, he had a public reunion with his father’s verse in his introductory essay Confrontation with Louis Ginsberg’s Poetry” to Louis’s book Morning in Spring. Allen wrote, “I won’t quarrel with his forms anymore: By faithful love he’s made them his own.”
            Louis Ginsberg’s work is his own. In the process of doing this piece, I too had to confront a style I had set aside. Many gems shine through Louis’s poems, and it is interesting to see how he deals poetically with many of the same themes Allen explores.
            Louis is quick to point out that Allen’s latest book,First Blues, uses rhyme. “There was a time when Allen derided regular meter and rhyme. We had arguments. As time went on, he influenced me a little bit. I’ve written some free verse. Maybe I influenced him.” Allen notes that a major difference between his latest rhymes and his earliest is that “I’m singing.” The new poems include music, the original partner for lyric verse. Allen’s handwritten inscription on the copy of “First Blues” he gave his father reads: “Ah for Louis New Years Eve day December 31, 1975 while we’re all still alive a book of rhymed poems ending the poetry war between us….love, Allen.”
***
            Louis is lying down on the couch in his study, drifting along a fitful half-sleep. Allen shows me around the room while a few feet away his father is exhaling a steady stream of delicate sighs.
            “I see you keep your National Book Award here,” I mention, pointing to the certificate on the wall commemorating Allen’s “The Fall of America.”
            “I gave it to him, it’s his.”
            The sighs from the couch gradually change shape to form a word, which eventually reaches Allen as the sound of his name.”
            “Allen….”
            “Hmmmmmm…what?” Allen answers, hovering over his uncovered father, ready to bring him whatever it is he wants. But he doesn’t want anything, except to say, “Allen, you’re all right.”
            “Yeah, I am all right.”
            “You’re all right, Allen,” Louis repeats, looking through almost-closed eyes at his son.
            “Yeah, I’m all right. You’re all right?”
            “You’re all right, I’m all right, you’re all right,” Louis says clearly, completing the conversation.
            A few minutes later, Louis says, “Allen, I feel a draft, close the window.”
            Allen brings the cover, which he pours over Louis’s body, pausing to hold Louis’s arm for a while, fingers breathing on his father’s flesh.
***
            In the living room, while his father is napping, Allen mentions that William Carlos Williams’s widow, Flossie, just died. “I hadn’t, alas, been in touch with her for many years.”
            We talk about Charles Reznikoff, who died a few months ago. “I wonder who’s keeping Mrs. Reznikoff company,” Allen says.
            Louis returns from his nap. He wants to know if I have any more questions, and requests that he be sent copies of the article. He sits down and says:
            “I was talking before about the constellations and immensity, unfathomable of the universe—are you taking this down?—no matter how small men are, they are greater than the biggest star, because they know how small they are.
            “I wanted to complete that thought.”

                                                                             ***
Louis visits Allen's Naropa class in 1975 - see here, here and here

Hear Charles Ruas' recording from 1968 - "41-year-old Allen Ginsberg introduces his 72-year-old father, Louis, who wryly comments on current affairs of the day and reads his own poetry. The segment ends with audience questions and both Ginsbergs venture from poetry into politics with growing contempt and hostility until the house shuts them down" 


and from Colin Still - Allen's poem-sequence "Don't Grow Old" (from 1995, recorded  at The Knitting Factory)



and again:




Louis' papers - here and here and here

Don't, on any account, miss Michael Schumacher's Family Business

Allen Ginsberg on the Conan O'Brien tv show

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After the heady interview last week, here's a somewhat lighter one, a  May 1994 appearance on the late night American talk-show "Late Night with Conan O'Brien.
We've already run his performance of "Put Down Yr Cigarette Rag", but here's the whole segment   

CO: We're back, folks. Okay, my next guest tonight is considered among the most important American poets of this century. He's been part of theBeat Generation, the Yippies [sic], and currently [1994] he's released a collection of poems called Cosmopolitan Greetings. It is a real pleasure to welcome Allen Ginsberg…  

[Allen enters]

CO: How are you?

AG: Well, alright, (I'm) listening..

CO:  Yeah, all good. We..  Something caught my eye. It was known for a while that I was going to talk to you, and the other day someone brought it to my attention that you did a Gapad.

AG: Right..

CO: ...which I think we actually have (do we have that? can we see? and dissolve to it? - there you are - ["Allen Ginsberg wears khakis"].
  

AG:   You can't see on the left it says, "All proceeds for this image go to the Jack Kerouac School of Poetics in..Naropa Institute, Boulder, Colorado."

CO: Oh, that's great. This goes to the Jack Kerouac School…

AG: I've got my alibi

CO:  Oh that's good, that's a good cause..

AG: I have my alibi for not selling out.

CO; No, that's good..not many people do!  Let me ask you...

AG: Not many people sell out or have the alibi?

CO: Ah well, the latter, I'm afraid. I think plenty of people sell out. You..er.. you mentioned Jack Kerouac. I wanted to just very very quickly just paint the background picture. You, William Burroughs, Jack Kerouac, part of the Beat Generation..

AG: Gregory Corso, another great poet, also

CO:  uh-huh.. back in the "Fifties..

AG: 'Forties! 

CO: It started in the 'Forties?

AG: Yeah, it's the fiftieth anniversary this year, actually..

CO: Well, now, how do you know exactly which year it started?

AG: Because I remember the first time I met (Jack) Kerouac and (William) Burroughs was ..was Christmas (19)44, I guess it was.

CO: (19)44. Okay, now were you aware at the time that something was happening or were you guys just living your lives, writing what you wanted to write, and were you oblivious that you were doing something that was going to be this important?

AG: Just living our lives but at the same time we felt that.. we liked each other, and had some sense of sacred friendliness about it, and sympathy with each other, and we'd all had  (a) similar background - We'd all read (Fyodor) Dostoyevsky, we all thought we were crazy..

CO: So that brought you together!

AG: And so that brought us together, in a sense of respecting each others' madness, so to speak.   

CO: It is a.. I think what a lot of people of my age don't appreciate. I came of age - I'm thirty-one - and I came of age, you know, watching the Watergate hearings and growing up with all the unrest, and I just think of dissent as part of the American fabric, but it really wasn't. I mean, in the 'Forties and the 'Fifties..

AG: You have to remember in those days we had censorship, in books. In those days, you couldn't print Henry Miller, even classics like Catullus orThe Satyriconof Petronius Arbiter. They had to be printed in Latin. You couldn't.. You weren't allowed to read them in English. You couldn't get Jean Genet and (Jack) Kerouac's early books, Burroughs' books were censored. Even my work…

CO: You had a problem, didn't you, you had a problem with Howl when that first came out, is that right?

AG: Yes.. the Customs held it up when it came in from England and then the..the.. some idiot juvenile Vice Squad tried to bust City Lights and (Lawrence) Ferlinghetti, the poet, who was the editor and put him on trial - But we won the trial. 

CO: You were on the FBI's "Dangerous" list, weren't you?

AG: "Dangerous to Security", they call it. I think I wanted to go to Cuba to check it out - and I got kicked out of Cuba - for objecting to (Fidel) Castro's anti-gay policy. He put all the homosexuals in the theatre school into a work camp. So I protested that, so I got kicked out of Cuba, and the day I arrived from Cuba by plane to Czechoslovakia, I found later, (that) I was put on the "Dangerous to Security" list by the old queen, J.Edgar Hoover! (laughter)

CO: There's some irony! - Well, that's interesting. You'd think that they would admire that you're kicked out of Cuba.

AG: Yeah, you'd think so, but..listen.. (it was) something I found out later - that the police, the secret police behind the Iron Curtain and the secret police in America have a kind of understanding. It's one international mucous membrane network

CO: They just..  they just understand, oh well…

AG: Yeah, they understand each others needs  (or they did in those days, in any case).

CO: Now, one question I wanted to ask is..a lot of.. you're a survivor, Jack Kerouac, for example, is not here today and you are. Why is that?

AG: Well, I think the problem was.. I smoked a little pot (as friends did) - Kerouac drank..

CO:  "..but you didn't inhale!" - that's the important (point)

AG: Oh , I inhaled.. but Kerouac drank - and drink is the killer. You know, every year, a hundred thousand people in America die of alcohol, four-hundred-and-thirty thousand people a year die of cigarettes. And maybe twenty-to-thirty-thousand, a tenth of that, die of illegal drugs. So the real drug problem in America is cigarettes and alcohol, actually. The whole rest of the "War on Drugs"is a scam, because, after all, the CIA was involved and so was (George H.W) Bushwith (Manuel) Noriega for years, all the way back to (Richard) Nixon's time. Everybody knows that anyway. So what are they making all that noise about? It's a lot of hot air.   

CO: They just knew about it all along..

AG: Well, it was convenient for them not to know about it publicly. Now..  Then it got to be convenient to know about Noriega publicly when Noriega double-crossed Bush on the Panama Canal treaty..He wanted to carry out the treaty that (President Jimmy) Carter had signed and take over the Panama Canal. I think that was the reason nobody mentioned…

CO: Sure

AG:  ..for the invasion of Panama.

CO: Now, in a lot of the work that you do, there is a lot of politics. You're obviously someone who pays attention to politics and feels strongly about it, but that's not the real thrust of your work..do you use that. .? -  You're talking about bigger things in most of your work, and you're using that as an example..?

AG: Yeah, I'm talking about my own heart, or what goes through my mind. What I'm interested in is - "What do I really think?" (as distinct, from what you can see in the boob-tube, or can see from Congress, or can see from the President). We all have a private life and we all know what goes on in our own lives, but what we see in the papers is not like our real lives. The media is not like our real lives, with all the warts-and-all, and all the..loves, the feeling of sacred world, the peaceableness, meditation, or eros (or, for my case, homosexuality). I don't see any real life out there in the media that is anything like the life that I know about and lead with my family and my friends…

CO: ..that you're in touch with?

AG:  Yeah - so the poetry is just the expression of "what is (what are) my real feelings?" (as distinct from packaged, canned, plastic..)

CO: Right. Alright, listen, we have to step away for one second. We'll be right back. We'll have more Allen Ginsberg after these messages

[Allen and Conan return after a commercial break] 

CO: Yes we're back, we're here with Allen Ginsberg, and, sir, you're going to read something for us, is that correct?

AG: Yeah, chant or sing - but I need an A (from the band) - [Allen then performs, accompanying himself on Australian songsticks",  "Put Down Yr Cigarette Rag"]

CO: Thank you very much - but how do you feel about cigarettes! ?

AG: There's lots more, lots, lots more verses, but they can't be performed on television. Remember, we have censorship, just like we had on books in the 'Fifties and 'Forties, you have censorship on television.

CO: Right..

AG: So don't forget it folks!

CO: Well listen, you can, see..   but you can find it in this book, Cosmopolitan Greetings

AG: Uncensored.

CO: Uncensored in Cosmopolitan Greetings and, listen, thank you very much, thank you for coming.

AG: We're all set?

CO:  We're all set, yeah, we're all set.  Allen Ginsberg, everybody. Thank you very much . 

Meditation and Poetics - 102 - (Mexico City Blues)

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AG: Years ago, I read a lot of (Jack) Kerouac’s Mexico City Bluesto (Chogyam) Trungpa , and his comment was, “perfect manifestation of mind”, or “ (perfect) exposition of mind”, and, since I had put that on the reading-list [here at Naropa] … this is (I think) a good time to get into it . The reason is, that, for American poetics, Kerouac is about the closest you have to subtle recording of consciousness, subtle recording of ordinary mind consciousness – the kind of quirks, day-dreams, interruptions, abruptnesses, gaps, associations, and after-thoughts that come into American mind-tongue.

Has anyone read much of Mexico City Blues here? [a show of hands] – Yeah – Has anybody not yet read any? Raise your hand. [to Student] You’ve not read any of Kerouac’s Mexico City Blues?

Student: On this (past) Saturday, I just read it

AG: Oh, okay. I’d like to read some of them because they make a lot more sense when they’re read aloud. As to whether or not they fit such a scheme [a trikaya scheme], some do, actually, oddly. But I wouldn’t examine them too closely for that. So I’ll read a section from them.

[Allen begins with Mexico City Blues 3rd Chorus – (“Describe fires in riverbottom...”…”.. O J O !/ The Purple Paradise.”)] 
– They’re just sort of free-associational, but with really great rhythm.

Can you hear clearly, or is there too much noise outside? Is there a problem? Is there a problem with outside noise?
Student: Yes
AG: It might be easier if you moved over to the carpet, maybe, or if you’re too far out in the outfield, move in a little bit.

Student: Could you give the numbers?
AG: Yes. That was…
Student: Third Chorus
AG: Third Chorus. I’ll just read through the ones I like. He had originally said in the Preface, “I want to be considered a jazz poet/ blowing long blues in an afternoon jam/ session on Sunday. I take 242 choruses..”

Can we do anything about that (noise)?
Peter Orlovsky [attending the class]: I spoke with the manager (confidentally, before class).
AG: Okay
Peter Orlovsky: (and I’ll be seeing him again) at six o’clock
AG: Ah, okay (so) there’s nothing we can do about it then.

So, anyway, he wanted “to be considered a jazz poet/ blowing long blues in an afternoon jam/session on Sunday, I take 242 choruses;/ my ideas vary and sometimes roll from/ chorus to chorus or from halfway through/ a chorus to half way into the next” 

So, I think, at one point or other, I’ve described, here in school, (how) these poems were written in Mexico City, He was living on a rooftop and..
[Allen is momentarily distracted– “There’s no smoking in the scene, except for the teacher, and don’t put it out on the floor. That’s the whole point of it, in fact, that’s the whole point of it.
Student: No smoking?
AG: Yes. Except for the teacher..

On top of a rooftop in Mexico, getting up in the morning and smoking a joint, having a cup of coffee with a little pocket-sized notebook like this [Allen shows the class his notebook] and so the verses are about this size and are printed on the page in the exact arrangement that he wrote them out, probably one or two a morning over a thirty-forty day period. So he winds up with 242 in about two months, as morning’s wake-up meditation recollection exercise

Student: Did he revise very much?

AG: None. Not a bit. Typed up exactly as in notebook with all mistakes (and) flubs (especially the flubs). In theVajrayana school, flubs, or mistakes, or errors, are considered teachings. If you stumble on something it wakes you up. It’s like going back to the breath. You’re day-dreaming and you don’t see where you’re going and you stumble on something. You wake up. So errors or mishaps are considered the main teaching in this lineage. That’s why Trungpa’s drunk.

[Allen continues with the 11th Chorus] – (“Brown wrote a book called/The White and the Black”/   N a r c o t i c  C i t y/switchin on/  A n g e r  F a l l s/  (musician stops,/brooding on bandstand)”)]  - followed by 13thChorus - )”I caught a cold/From the sun/When they tore my heart out/At the top of the pyramid..”…” Askin for more/I popped outa Popocatapetl’s/Hungry mouth”)] – He was listening to sound, actually, as in an earlier prose piece, “Old Angel Midnight”, which is written around this time, which is composed of pure sound, that is Joycean sound-patterns. But the preoccupation is constantly with mind, and what’s going on in mind, or words going through the mind. In Kerouac’s case, not so much, there were definite nodes of thought-perception, but there was also the sort of bebopsound of muttering in the back of the mind that he was hearing, and he refers to it over and over in the book.

17th Chorus – (“Starspangled Kingdoms bedecked/in dewy joint - DON"T IGNORE OTHER PARTS/OF YOUR MIND, I think/And my clever brain sends/ripples of amusement/Through my leg nerve halls/And I remember the Zigzag/Original/Mind/ of Babyhood/when you'd let the faces/crack & mock/& yak and change/& go mad utterly/in your night/firstmind/reveries” – (talking about the mind) –  The endless Not Invisible/Madness Rioting/Everywhere”).

If you want to hear his pronunciations, there are some tape-recordings of Kerouac in the Naropa library that you can go check out on cassette – reading some of Mexico City Blues

18th Chorus – (“The bottom of the repository/human mind”…”On carpets of bloody sawdust”) – The message of this book, actually, is the First Noble Truth– Suffering.

Student: Allen? Can you read the numbers?

AG: I’m sorry. Yeah. 17th Chorus was “DON"T IGNORE OTHER PARTS/OF YOUR MIND", 18th Chorus was (“The bottom of the repository/human mind/ The Kingdom of the Mind,/ The Kingdom has come”…"I’ve had all I can Eat/Revisiting Russet towns/Of long ago/On carpets of bloody sawdust”)
 – (Basically, it’s Suffering he’s into).

19th Chorus (“Christ had a dove on his shoulder/- My brother Gerard/Had 2 Doves/And 2 Lambs/Pulling his Milky Chariot/Immersed in fragrant old/spittoon water/He was Baptized by Iron/Priest Saint Jacques/De Fournier in Lowell/Massachusetts/In the Gray Rain Year,/1919/When Chaplin had Spats/and Dempsey/Drank no whisky by the track..” – I’ll start again, because if I lose it, I can’t keep the rhythmic intention. If there’s a gap, it’s hard to.. (“Christ had a dove on his shoulder..”… “Drank no whisky by the track./My mother saw him in heaven/Riding away, prophesying/ Everything will be alright/Which I have learned now/By Trial & Conviction/In the Court of Awful Glots.”) – I think Kerouac had just had phlebitis, actually. So that was his ”Trial and Conviction/In the Court of Awful  (Blood) Clots”), “in the court of awful clots”)


24th Chorus, which actually does follow some of that tri-partite [trikaya] division of a flash, a rationalization, and a final comment – (“All great statements ever made/abide in death/All the magnificent and witty/rewards of French Lettrism/Abide in death”…A bubble pop, a foam snit/in the immensities of the sea/at midnight in the dark”) – That’s a powerful image at the end. But the comment – “Nil, none,  a dream" - "All great statements ever made/abide in death”… "– Nil, none,  a dream/ A bubble pop, a foam snit/in the immensities of the sea/at midnight in the dark”. So the opening - All great statements ever made/abide in death” – some kind of glimpse, then, a list of specifics - "even Asvaghosha's Glorious Statement/and Asanga's and the Holy Sayadaw – then “– “Nil, none, a dream”.

Mexico City Blues 2 - (The Discriminating Mind)

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Student: Allen
AG: Yes?
Student: That’s [Mexico City Blues] also (an) essay form
AG: Probably sonataform
Student: Essay and sonata form
AG: Well, it’s [(Chorus 24) is]  just basically just logic. A statement…
Student:  (With essaythoughts you verify them..)
AG: Yes
Student: (..You argue your points, and...)

AG: Yeah, so (here) it’s just sort of common sense. It isn’t that much of a mystical mysterium. It gets reduced. So, simply to say that, (here) items of thought-forms themselves, or dots of thought-forms, or the monads of thought-forms, are built in(to) this triple-ripple (like the kerplunk that spreads out, the ring of “kerplunk” in the green pond). It’s just amazing that it could be applied so simply to such an elemental matter as thought. In relation to which, (as) I’ve quoted here, (Philip) Whalen’s statement – “My poetry is a graph of the mind moving”. You know that? - Philip Whalen, the Zen sitting poet? - [from "Since You Asked Me"] - (“My poetry is a graph of the mind moving”. So he’s speaking about it very literally. Whalen learned a great deal from (Jack) Kerouacand Kerouac’s was, in that sense, a “graph of the mind moving”.

“The discriminating mind..”  - [the 28thChorus(of Mexico City Blues)]. Actually, this is pretty good because this describes the same process – three states, or three states of discrimination, or aggressive grasping for advantageous meaning. Actually, a distorted mind, or neurotic mind:

 “The discriminating mind/ Discrimination is when, say,/you’re offered something/And you accept it one way/ or the other/Not thinking of improving;/ Then comes the Craft Gleam/And you look over to see/What’s to be to advantage/And find it, pouncin like a Puma/ Like a Miser Hero of Gold/Cellars/& herring/in barrels/-And you seek to achieve/Greater satisfaction/Which is already impossible/Because of Supreme Reality/and Time.And Timelessness Entire/All conjoined & arranged & finished/By Karma of Rue/In heavenlands remote/You suffer &  you fall/You discriminate a ball.” -
Here he’s talking about poetry itself, people trying too hard to write poetry, people trying to invent a mind, or people trying to invent something smart – “Then comes the Craft Gleam” – the craft gleam, the crafty gleam, the miser-like crafty gleam, trying to get something out of it, something you can keep, like a miser in the cellar with barrels full of herrings and pickles.  So, actually, that’s a pretty good accounting. Actually, when I read that, I thought, “Oh, that’s me. What a horrible description of my thought-processes! That’s the way I go about writing poetry”. Like “Craft Gleams”, to see what’s to advantage. I took this one very personally, but it’s a great one to give to academic poets, actually, A “Craft Gleam”, trying to improve, trying to “achieve/ Greater satisfaction/ Which is already impossible”.  A “greater satisfaction” is already impossible because what is is already so much there that it’s overlooking what is in order to try to improve on what is by your own smart-ass.

I’ll read it again – “The discriminating mind”  - that is, in composition, your own smart-ass, in composition of poetry, which is the whole point of what went wrong in what is called academic poetry, that, rather than relying on the fresh and absolute facts of the mind, or presentation of the mind, there was some attempt to apply a kind of  literary sophistical and sophomoric craftiness, to make it sound better, to please the English professor, or Hudson Review’s editor of poetry. [Allen reads Mexico City Blues – Chorus 28 once again, in its entirety] – “Discrimination”, as you probably know, is a word for discriminating mind, that is to say, from a negative point of view, it can be grasping – discriminating and grasping what you like and trying to reject what you don’t.

Student: Which chorus is that?
AG: Twenty-eighth

Discrimination in Buddhism. There are two kinds – there’s discriminating wisdom, (which is clear-sightedness, so you can see one thing from another – accepting both, but seeing clearly what there is), and then there is (are) discriminations like, “This is mine and this is yours”, or “This is my class-time so don’t you interrupt it by making comments”. So that’s discrimination and that’s neurotic discrimination – the guardianship of territory.

[Allen to Student] Yes, what were you saying?
Student: Nothing
AG: You were waving your hand and moving your mouth in the void?
Student: (I was just saying) something (to my friend here
AG: Oh, talking-behind-my-back? – No fair!

(So), does this process that he’s talking about – of crafty, shrewd, selfishness seem familiar, in terms of your own poetry writing?

Student: (Yes, in other people).

AG: Pardon me?

Student: In others..

AG: Yeah. It’s really archetypal. This thing in (Jack) Kerouac is really… when I first read it, it really struck me to the heart. He hit archetypal self-thoughts - thoughts about himself and others. It’s just by relaxing and writing  what came through his mind he allowed on the page things that ordinarily you’d be ashamed to write about, because it gives yourself away, or others. So it’s really (a) very truthful and clear book, though it seems at first to be very confusing Why, it’s a lot of  gobbledegoook and babble and google and sounds. Yet, through the sounds there come really clear psychological artistic messages. So that, actually, this writing was my bible after I got grounded with (William Carlos) Williams.After I was grounded with Williams, after Williams sort of pointed out what in my writing seemed real and grounded and particular and concrete - thing-y (rather than ideational and abstract and generalized and diffuse), then, having had that grounding I began appreciating how particularly grounded  Kerouac’s writings were. (Understanding) mind, that was left out by literature in those days. So he’s saying don’t…When he says [in Chorus 17], DON’T IGNORE OTHER PARTS OF YOUR MIND", he’s talking about that actual mind that we observe in meditation, the ordinary mind – “..I think/And my clever brain sends/ripples of amusement/Through my nerve halls/ And I remember the Zigzag/Original/Mind/ of Babyhood” – (An example – “of Babyhood”) – “when you ‘d let the faces/crack & mick/& yak & change/& go mad utterly/in your night/firstmind/reveries” – “Firstmind reveries”, which leads to (the) Jack Kerouac School of Disembodied Poetics with a basic slogan – “First thought, best thought– Does that make sense? Actually, that’s how this school arrived at its name – with the basic agreement (as (Robert) Duncanagreed with Kerouac) on the notion of an original mind, that could be recollected, or spat forth intelligently. 

"Mind is shapely, Art is shapely"

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[The Sleeping Gypsy (La Bohémienne endormie) (1897) -  byHenri "Douanier" Rousseau - oil on canvas 51" x 79" in the collection of the Museum of Modern Art, New York

AG: Yes?

Student: I was wondering if you were (suggesting poetry and meditation) in the same (breath as)  functions of the mind? I was wondering if you are saying that - that poetry is a function of the mind?

AG: Sure..

Student: You expanded on (Jack) Kerouac's...

AG: ...if you write it down.

Student: Can you expand on Kerouac's "If the mind is shapely, the poetry is shapely'? You said…

AG: "Mind is shapely, art is shapely"

Student: Right, that's what I meant.

AG: That's a corollary to "First thought, best thought"

Student: Can you expand on that -"Mind is shapely, art is shapely"?

AG: Well, because nobody understood what I meant by mind. They thought.. I don't know what they thought I meant by mind. Maybe they thought I meant your Oxford degree, rather thanDouanier Rousseau, the painter, able to see his own mind or his own visions, or able to have his own original visions clearly manifest to himself and not (be) ashamed of them or scared of them.

"If mind is shapely" means (well, actually, we changed it to "Mind is shapely, art is shapely", originally it was "If the mind is shapely, the art will be shapely" - But Kerouac pointed out that mind is shapely - how could it be anything but?). Original mind is shapely, i.e.,  one thought follows another. What do you want? A different thought to follow that one? - He was also suggesting that there is some sort of inner logic to the sequence of thoughts, which there is, actually, if you follow them in this book [Mexico City Blues], for instance, or any succession of pure spontaneous writing. (I'm not talking about day-dream writing or automatic writing, I'm talking about full conscious writing, allowing all the thoughts that come in the window of the eye and ear to be expressed simultaneously).

On this point I had a conversation with (Chogyam) Trungpa (Rinpoche) about a year ago, as to which comes first, thought or word, and he says, that with certain poets and on certain occasions, thought and word are identical. In other words, the words come identical with the thought-forms. They're the same. There's no difference between thoughts and words (which is why (William) Burroughs method is interesting, because Burroughs' thoughts are not in words, Burroughs' thoughts are pictures. Burroughs' mind is primarily visual picture - phanopoeia - phanopoeic - visual pictures succeeding one another, which is why his writing is so picturesque, so full of pictures, whereas if you compare it to Kerouac, there's a lot more pure sound, assonance, and pure sound and verbal play (in Kerouac) - and, "Starspangled Kingdoms bedecked/ in dewy joint -" [17th Chorus] - that's the first thing -  "Starspangled Kingdoms bedecked/ in dewy joint -" - he was allowing that - And then, his comment, "DON"T IGNORE OTHER PARTS OF YOUR MIND" - like "Starspangled Kingdoms bedecked/ in dewy joint -")

Incidentally, the in-put - there is a lot of Shakespeare(an) sound. And a lot of the book is about his own sound - "(A)ll Picassos/ and Micassos and/Macayos/and/Machados/ and K e r o u a c o' s" (24th Chorus) - there's that Canuck "ack-ack", (the sound Peter (Orlovsky) mentioned before). Kerouac wrote a pure sound poem - [Editorial note - probaby, Allen here is referring to the poem at end of Big Sur] - "..arrac'h--arrache--/Kamarc'h Jevac'h"  - as the quintessence of the French-Canadian mouth. Kerouac  "Kamarc'h Jevac'h"- that sort of funny little "care-oh-ack" - heavy "yack-yack" consonants, with accents on the ends of the  words (which he associated also with bebop - "google-mop" - like long phrasings, ending with an upbeat - "Duh, day-dah-dot, duh, day-dah-dah, be-hoop-be-dope, dee-dope-beep" - from Charlie Parker, or Dizzy Gillespie. So he was seeing a correlation between the natural sound that the blacks were making in their jazz, his own natural Canuck vocal sound, and what was running through the other parts of his mind. 

Does that make sense? Yeah. So that's how he was drawn to this style. Not so much influenced, but drawn to it naturally. That was his natural sound. And he was affirming his natural sound as the fit medium for poetry (as William Carlos Williams was affirming his Rutherfordian tongue as the fit diction, as (Charles) Reznikoff, his second-generation Russian-Jewish… like in the line "the tugs drag their guts…" - what is it? - "greasy smoke'?  - ["..grease coils.."] -  like beetles stepped on" - remember that phrase? - "like beetles stepped on" - were you here when I was reading Reznikoff? do you remember? - Well, there was that couplet about tug-boats on the East River which ended that they looked "like beetles stepped on" - and that's like Jewish-New York talk - ""like beetles stepped on". So what I'm saying is Reznikoff was affirming his own tongue, Williams, his own Rutherford tongue, and Kerouac his own Lowell, Massachusetts Canuck tongue.

Mexico City Blues - 3

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AG: The most amazing weird formulations are in (Jack Kerouac's Mexico City Blues) in the 32nd Chorus:
"Newton's theory of relativity/and grave gravity/is that rocks'll fall on your head/  Pluto is the Latest Star/  Astrononical facts/ from under the bar./  Little cottages of hills receive/the Constellation of/the Sourthern Hemisphere./ Where rosy doves're seen flying/ Past Pis Cacuaqaheuro/Monte Visto de Santo/De Gassa - healing helium/gas - from the substance/on the sunstar - / gas discovered on the sun/ by spectral gazing/  Sorcerers hoppity skip/with the same familiarity /In my Buddhaland dreams -/  Monotonous monotony/ of endless grape dirigible stars." 

(Then) - 41st Chorus - He went back and forth between pure sound and making little Buddhist sutra remarks. There was a lady that we knew, Luba (Petrova), in New York, (in mid-town New York, she was a girlfriend [wife] of the writer-novelist Alan Harrington, who was pretty well-known, but Luba was a sort of very funny Bohemian-Russian mid-town sophisticate, who entertained Kerouac with a long story about a circus she went to as a child where they had balloons, and after a while she realized that the entire world was nothing but big empty balloons, balloons everywhere - her mother, balloon, her father, balloon, her grandmother, balloon, the Russian, balloon, the earth, balloon, the whole universe, balloon!

"That other part of your mind/Where everything's  refined/To thin hair screamers/Must be in the cavern/Somewhere/  But was is its self-nature/ of location?.." - I guess, "but what is it's self-nature/ of location"? - "But "Was ist" (it's self-nature of location) ? - "But Was ist it's self-nature/ of location  - "But was is its self-nature of location?/ Nada, nadir, naparinirvana/ ni parinirvana/But Most Excellent & Wise,/The Glorious Servant/of Sentient Needs/ Tathagata Akshobya,/Brother of Merudhvhaga/Kin to Sariputra/Holy & Wise/Like John in the Wood/  No location to thin hare screamers/ in the min   d's central comedy/ (ute/and/long/ago/lament)/  Nothing/  of mind's central/ comedy   BALLOONS." - the "thin hare screamers" are anxiety-ridden heavy discriminators to translate it into the language (we've) just been using - the  "thin hare screamers" - "That other part of your mind/Where everything's  refined/To thin hair screamers/Must be in the cavern/Somewhere" 

When I saw that "endless grape dirigible stars" [ in the 32nd Chorus], I said, "What is that? - "Endless grape dirigible stars"? - And I still don't understand it but it's one of the best lines of poetry I've ever heard. But it's also, notice, composed of "grape","dirigible".. "grape dirigible stars". It's sort of an abstraction composed of fact words. So the whole point is that once you're grounded with some sense of fact words, you can combine them any way you want with some humor, but it requires the humor of grounding in order to be able to make funny magic out of actual fact, or to mix up fact in such a way, fact words, in such a way as they form weird combinations that somewhere hit the back of the mind (like "endless grape dirigible stars"). He's got another line in here -"mosquitoes of straw" - which I always found really mysterious and interesting - like some dream-phrase.

36th Chorus - "No direction/No direction to go/ Burroughs says…" - He's talking history as well as literature - "Burroughs says it's a time-space/travel ship/Connected with mystiques/and mysteries/Of he claims transcendental/majesties,/Pulque green crabapples/of hypnotic dream/In hanging Ecuad vine./Burroughs says, We have destiny/Last of the Faustian Men./  No direction in the void/Is the news from the void/In touch with the void/Everywhere void/  No direction to go/ (but)/ (in)  ward/ Hm/ (ripping of paper indicates/helplessness anyway)"
"But was is its self-nature/ of location?" - In other words, "Where is the ego?" Where is the "thin hare screaming" ego?  - Nowhere - "BALLOONS" (he's got a whole bunch of poems about balloons at some point). 
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