So in Chapter Two, Shires has a brief discussion of the counterculture. He drops all the right names (Roszak, Ellul) and along the way breaks down the appeal of the counterculture for what became Christian hippies.
The major thing for the “Chrippies” was that they wanted to keep the Golden Rule, freedom and expressive individualism of their parents’ modernist, secular approach to life and belief, but drop the conformism and money-hunger. They “logic trapped” their parents by pointing out their obvious hypocrisies.
We in the future now might look at how easily and smoothly hypocrisy is dismissed as irrelevant in general political discourse, but the younger Silents and older Boomers were able to pull off confronting hypocrisy because their parents were in fact behaving in an untraditional way. The Man in the Grey Flannel Suit was two-faced in a way that was historically rather new and thus freshly and particularly susceptible to cries of Hypocrite. And the children of these parents took advantage of it, pressing that advantage as hard as they could most chances they got.
But the eagerness to trap their parents and authority figures in nets of hypocrisy exposed something Shires presents rather neutrally, the way in which freedom as a movement and ideal superseded the Civil Rights Movement rapidly. People born from 1944-1960 had an 86% rate of formal religious training (Sunday school, catechism class, and the like) and while this filled many of them (the future Chrippies, what Shires terms the “spiritually sensitive”) with a longing for faith as a seamless garment, with life and belief as one, in practice they sought freedom from orthodox spiritual direction, instead delving into drugs as a path towards that goal of a seamless garment of life-faith.
The use of drugs for individualized spiritual awakening is an interesting contrast to the Dexedrine housewives of the postwar and 1950s timeframe. The mainstream use of drugs to enforce conformity, particularly with women’s highly constrained and very modern form of the housewife role, is not mentioned by Shires, being outside the scope of his work. But it something to consider for the era he’s speaking of.
Shires also discusses the original “We have to be intolerant of intolerance!” that was a prominent theme among these seekers and spiritually sensitive youth pursuing an ideal of pure love. Weirdly, he downplays the sex-cult aspects that arose out of this love-worship. He mentions an example of humane, saving love from M.A.S.H. the movie, in which a suicidal doctor is brought back with the love of his coworkers via them staging a pretend Last Supper and dosing him with a sleeping draught…only for him to be revived in “Heaven” where a beautiful nurse has sex with him. Not exactly Biblically grounded (a recurring phrase Shires uses regarding the spiritually sensitive who became what I’m terming Chrippies or Christian hippies).
Shires describes the nurse as “compassionate and compliant”. This implicit approval for “free love” with Christian sprinkles explains some of the odder acceptable fringes that flowered in the wake of the Jesus movement and the Christian hippies it produced.
Shires’ own language reveals some telling things about what roles women were to play as some of them rebelled against the artificial and novel form of the housewife role their parents and older sisters were performing.
Anyhow. On to Chapter Three!