Ken Kesey - Demon Box

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From Publishers Weekly
The central theme running through this collection of stories (many of which seem to be primarily nonfiction with elements of fiction thrown in) by the author of One Flew Over the Cuckoo's Nest is the struggle to come to terms with the legacy of the 1960s. Kesey draws largely on his own experiences after returning to his Oregon farm following a brief stint in prison on drug charges. A series of tales, apparently sections from a novel in progress, star an alter-ego named Devlin Deboree: his relatively tranquil post-jail farm existence is disturbed both by memories of now-dead companions and the seemingly extinct passions of the '60s, and by burned-out refugees from that era who intermittently arrive on his doorstep, hoping for some sort of help from the most famous survivor of the psychedelic wars. Pieces on visiting Egypt and covering a Chinese marathon examine the complex relationship between Americans and people from other cultures. Kesey's distinctive gift with language and tough sense of humor unify this somewhat disorganized collection, and his elegy for the passing of the mad energy of the '60s will strike a responsive chord with all those who lived through those dangerous, liberating years. 30,000 first printing; BOMC and QPBC alternates.
From Library Journal
Kesey fans have waited long for his latest offering, a collection of experiences, stories, and poetry. Most of the tales concern the life and times of "Devlin E. Deboree," a counterculture author who serves time in Mexico on a narcotics charge and later returns to his family farm in Oregon. Though he gives himself an alias, Kesey usually identifies his friends, including Jack Kerouac, Larry McMurtry, Hunter Thompson, and a Rolling Stone reporter who accompanies him to the great pyramids. The collection fluctuates in mood, ranging from warm "farm" pieces such as "Abdul Ebenezer" (concerning a bull and a cow) to pieces dealing with loss of friends and a common cause that reflect a nostalgia for the Sixties. These more personal pieces, especially the title essay, are particularly strong. Susan Avallone, "Library Journal"
***
"Here's good news for pundits and pranksters everywhere: Ken Kesey can still write… Those metaphoric tales illuminate our lives and make us laugh and cry." – San Francisco Chronicle
Ken Kesey: legendary writer, counterculture folk hero – chief trickster of the sixties' tuned-in, turned-on generation. Now, kesey comes to terms with his own legend, as he reveals his fascinating passage from the psychedelic sixties to the contradictory eighties.
Assuming the guise of Devlin Deboree (pronounced debris), Kesey begins with his release from prison and his return to an unusual domestic life; recounts various foreign excursions (to Egypt to visit the Sphinx, and to China to cover the Bejing Marathon); relates lively stories of farm and family and, in the voice of his grandmother, a tall tale and a narrative prayer. Most poignantly, Kesey looks at the hard lessons to be found in the deaths of Neal Cassady and John Lennon.
As always, Kesey challenges public and private demons with sure, subtle strokes – and with the brave and deceptive embrace of the wrestler.
"In these forceful, engaging, sometimes touching pieces, Kesey shows that he remains a concerned, sometimes vitrolic, but ultimately responsible observer of American society and and the human condition." – The Philidelphia Inquirer

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"To Peking. To cover the Chinese Invitational Marathon."

"To Beijing China? Why Godalmighty, mate, you can find out what has become of Fung Yu-lan!"

"Who?"

"Dr. Fung Yu-lan!" the minister cried. "Master Fung Yu-lan! Merely one of the most influential philosophers in the modern mother world! Or was…"

He waited a moment for that shock wave to subside, then began Australian crawling his way toward the shoreline.

"I'm not exaggerating. Twenty-five years or so ago Fung was considered the brightest star in the East's philosophical firmament, a beacon for panphenomenalistic voyagers for fifty years! Then, one day, suddenly – foof! nothing. Not the dimmest glimmer. All trace of him blotted out, buried beneath that black cloud known as the Cultural Revolution."

I told him that it was supposed to be my primary task to cover a live race, not uncover some buried fossil. "At least this is the opinion of the shoe manufacturers who own the sports mag that's sending me to China. I better stick to their schedule. They are footing the bill, so to speak."

"That doesn't mean you have to toe their line every step of the way, does it?" he demanded. "You can work it into your story. A little extracurricular shouldn't give them any gripe. If it does, tell the capitalistic shoemongers to go bite their tongues. Tell them to look to their soles. Tracking down Fung is more important than some bourgeois bunion derby. And this isn't just any old fossil, this is a rare old fossil! He, he's a – wait! I'll show you what he is."

The minister released my hand and stepped back up into his waterbed. He waded through the swell to the bedside wall of orange crates he had nailed up for shelves and bookcases. He began pawing among the books, hundreds of books, checking titles, tossing them aside, all the while keeping up a running rap over his shoulder as he searched.

"Sixty-some years ago the youthful scholar Fung observed that all of his philosophical peers seemed to be either stubbornly stuck in the Eastern camp or obstinately in the Western. The twain of which are never to meet, right? The Transcendental versus the Existential? The bodhisatva digging his belly button under the bo tree as opposed to the bolshevik building bombs in his basement? These opposing camps have been at each other for centuries, like two hardheaded old stags with horns locked, draining each other's energy toward an eventual, and mutual, starvation. Our hero decided that this was not his cup of orange pekoe. Or oolong, either. Yet what other alternatives were being served? It was either go West, young Fung, or go East. Then, one bright day, he caught a fleeting flash of a third possibility, a radically new possibility, perhaps, for the mental mariner to try. Radical enough that even back then Fung knew better than to go blabbing it around established academia, East or West. He would continue to honor those two classic ways of thought, but he resolved that he would never join either camp. Instead, he would dedicate himself to what I term 'The Way of the Bridge.' He would construct an empirical concept that would span those opposite shores of outlook! Some complicated job of construction, right? This dude was Frank Lloyd Wright, Dag Hammarskjöld, and Marco Polo all in one - - get the picture?"

Not very well but I nodded, always impressed by the extent of my friend's rambling expertise.

"From that day on he has labored at this colossal bridgework. And get this: Fung's family name means 'power to cross a wild stream' – a mythical river of the barbarian tribes of Manchu, to be precise – and his given names mean 'elite friend.' So this bridge-builder's complete monicker means 'Stream-crossing Elite Friend.' Get it? He lived up to the name, too. For nearly half a century this stream-crosser traveled around our globe, lecturing and publishing and teaching. And learning. In the late thirties he guest-chaired a year at Harvard without pay, claiming all he wanted was the chance to learn about our modern Yankee music. The only reward he took back to China was a footlocker full of swing band seventy-eights his students gave him. Ah! Here he is…"

He had found the volume he was seeking. He waded out of the waterbed's welter, blowing dust from a black leather cover. Back on the floor he opened the book and bent over a random page in reverent silence for a few moments, as oblivious of the ludicrous picture he presented as one of those nude bronze statues of Rodin's. Then he closed the book with a sigh and raised his eyes to mine.

"It is so goddamn important to me, old buddy, to enlist you wholeheartedly in this cause, that I am going to break one of my most cardinal rules – I am going to loan a hardbound."

He let his fingers trail across the worn cover a final time, then handed me the book. I carried it to the orange crate nearest a dirty window so I could make out what was left of the gold letters on the spine: The Spirit of Chinese Philosophy. Inside the musty cover I read that the work had been translated by E. R. Hughes of Oxford University and published by Routledge & Kegan Paul, Ltd., of London, England, in 1947. The front flyleaf had an embossing that said the book was the Property of the University of California Library Rare Book Room and the date slip at the back indicated it was nearly sixteen years overdue. While I leafed through the yellowing pages, my friend searched the room for his scattered clothes, talking all the while.

"You're holding volume three of his four-volume History of Chinese Philosophy, a work that is still considered out there in the forefront of the field. Way out. Revolutionary. Because instead of couching the prose in the customary Mandarin idiom of the elite, Fung wrote in common street vernacular, thereby availing the loftiest thinking in China's incredibly long history of cerebral pursuit to the common coolie! An impertinence that continually had him in Dutch with the Manchu feudalist powers-that-were. But, with what must have been some pretty foxy footwork, Fung was able to keep a step ahead of the ax and maintain his position at the university, and to keep on writing his opus.

"Then, right in the middle of volume four, the Japs take over Beijing. Naturally a wise old fox teaching Mencius and listening to Glenn Miller is soon seen as a potential thorn in the rump of the Rising Sun. One night after class Fung gets wind that he's in Dutch again, this time with the Japanese. He hurries out of his office. Bootsteps approaching down the front hall. Sentries posted at the rear. Trapped! So, thinking faster than Mr. Moto, Fung borrows a charwoman's babushka and broom and sweeps right past the Nip dragnet sent to snare him. He sweeps on off the campus and right on up to the hills, where he joins Chiang Kai-shek and his band of Chinese resistance fighters.

"By the end of World War Two he is so highly esteemed by Generalissimo Chiang and the Nationalists that he is made chairman of the Philosophy Department at the U of Beijing – permanent. At last, he thinks, he is in harmony with the mighty song of state! Then, out of nowhere, up to the conductor's podium comes Mao Tse-tung and down goes Chiang's band, and Fung realizes he's out of step again and marching right back toward that old doghouse. Not only has he been tight with the Nationalists, he's also published essays that seem to praise China's feudalistic past. In the eyes of the new regime this is a big strike against him. Worse, he hails from a 'landlord background' and has an 'elitist Mandarin education.' Strikes two and probably three. He's already seen a lot of his colleagues sent to the Shensi cabbage collectives for less. So, thinking fast again, Fung decides to make a move before he's cornered. He writes to Mao personally. He confesses his bourgeois background, sops on the self-criticism, and begs the Honorable Chairman to accept his resignation – 'I feel it is in the best interests of our great country and your mighty revolution et cetera that I resign my chair here at the university and go to work on a rural commune, to better acquaint myself with the glorious roots of socialism.' Didn't I tell you he was – oops, watch it – foxy?"

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