Waging A Real War On Christmas/Synchronized Hyperspace Event

[SashaGallagher]

https://www.youtube.com/watch?v=yR3sFLBvQ0w

[SashaGallagher]

Btw, this Weekend I will switch to Flower, which means 2 Months from this coming weekend, I will be harvesting most of these plants. So this is going to happen pretty quickly, and I will be collecting seeds for the first phase of the news strains at that time.

[SashaGallagher]

Colorado did something different than other States, Colorado added Marijuana Legalization to its Constitution. Marijuana is not just “Regulated” in Colorado, it is a Right. Every Citizen of Colorado 21 and over, has a right to grow 6 plants per person over 21; according to the Colorado State Constitution.





(Bhang being distributed for the Holi Festival)



Colorado Marijuana Code



The Colorado Marijuana Code completely ignores Religion though, as it has not been brought up yet in this Context.



Colorado State Constitution

Article XVIII

Amendment 64

(1)

(a) IN THE INTEREST OF THE EFFICIENT USE OF LAW ENFORCEMENT RESOURCES, ENHANCING REVENUE FOR PUBLIC PURPOSES, AND INDIVIDUAL FREEDOM, THE PEOPLE OF THE STATE OF COLORADO FIND AND DECLARE THAT THE USE OF MARIJUANA SHOULD BE LEGAL FOR PERSONS TWENTY-ONE YEARS OF AGE OR OLDER AND TAXED IN A MANNER SIMILAR TO ALCOHOL.



(2)

Definitions.

AS USED IN THIS SECTION, UNLESS THE CONTEXT OTHERWISE REQUIRES,



(h) “MARIJUANA CULTIVATION FACILITY” MEANS AN ENTITY LICENSED TO CULTIVATE, PREPARE, AND PACKAGE MARIJUANA AND SELL MARIJUANA TO RETAIL MARIJUANA STORES, TO MARIJUANA PRODUCT MANUFACTURING FACILITIES, AND TO OTHER MARIJUANA CULTIVATION FACILITIES, BUT NOT TO CONSUMERS.



(i) “MARIJUANA ESTABLISHMENT” MEANS A MARIJUANA CULTIVATION FACILITY, A MARIJUANA TESTING FACILITY, A MARIJUANA PRODUCT MANUFACTURING FACILITY, OR A RETAIL MARIJUANA STORE.



(m) “MEDICAL MARIJUANA CENTER” MEANS AN ENTITY LICENSED BY A STATE AGENCY TO SELL MARIJUANA AND MARIJUANA PRODUCTS PURSUANT TO SECTION 14 OF THIS ARTICLE AND THE COLORADO MEDICAL MARIJUANA CODE.



Notice that is says that it should be Regulated like Alcohol, in accordance with the will of the people of Colorado, so here is the Colorado Alcohol Code’s rules about Religion.



Colorado Alcohol Code



ARTICLE 47, TITLE 12, C.R.S.

Part I- General Provisions

12-47-106

Exemptions.

(1)

The provisions of this article shall not apply to the sale or distribution of sacramental wines sold and used for religious purposes.



And in the Federal Code right now, there is a Tax Exemption for Cider that is Produced and Sold without Bubbles and not called Wine. It can be found under USC Title 26, S 5042, (a), (1).



If Marijuana is going to be Regulated like Alcohol, then Sale, Distribution and Use of Religious Marijuana can not be taxed. And this is not even a stretch to say that Religion should not be taxed, that is simply the way it works. The case Walz v. Tax Comm’n of City of New York 397 U.S. 664 (1970), set the standard that has since then been followed.

https://supreme.justia.com/cases/federa ... /case.html



And if we look at the Volstead Act, the Act of Congress which made Alcohol Prohibition (the 18th Amendment) an actual Enforced Law; the Volstead Act included Religious Exemptions for Alcohol use. You can not stop people from using their Sacraments, Celebrating their Festivals, and Consuming the Body of their Lords and Saviors.

http://mdk12.msde.maryland.gov/instruct ... lstead.pdf



And we all know about the 1st Amendment Religious Protections, but with all this other Evidence that shouldn’t even be necessary to bring up.

[SashaGallagher]

Colorado did something different than other States, Colorado added Marijuana Legalization to its Constitution. Marijuana is not just “Regulated” in Colorado, it is a Right. Every Citizen of Colorado 21 and over, has a right to grow 6 plants per person over 21; according to the Colorado State Constitution.





(Bhang being distributed for the Holi Festival)



Colorado Marijuana Code



The Colorado Marijuana Code completely ignores Religion though, as it has not been brought up yet in this Context.



Colorado State Constitution

Article XVIII

Amendment 64

(1)

(a) IN THE INTEREST OF THE EFFICIENT USE OF LAW ENFORCEMENT RESOURCES, ENHANCING REVENUE FOR PUBLIC PURPOSES, AND INDIVIDUAL FREEDOM, THE PEOPLE OF THE STATE OF COLORADO FIND AND DECLARE THAT THE USE OF MARIJUANA SHOULD BE LEGAL FOR PERSONS TWENTY-ONE YEARS OF AGE OR OLDER AND TAXED IN A MANNER SIMILAR TO ALCOHOL.



(2)

Definitions.

AS USED IN THIS SECTION, UNLESS THE CONTEXT OTHERWISE REQUIRES,



(h) “MARIJUANA CULTIVATION FACILITY” MEANS AN ENTITY LICENSED TO CULTIVATE, PREPARE, AND PACKAGE MARIJUANA AND SELL MARIJUANA TO RETAIL MARIJUANA STORES, TO MARIJUANA PRODUCT MANUFACTURING FACILITIES, AND TO OTHER MARIJUANA CULTIVATION FACILITIES, BUT NOT TO CONSUMERS.



(i) “MARIJUANA ESTABLISHMENT” MEANS A MARIJUANA CULTIVATION FACILITY, A MARIJUANA TESTING FACILITY, A MARIJUANA PRODUCT MANUFACTURING FACILITY, OR A RETAIL MARIJUANA STORE.



(m) “MEDICAL MARIJUANA CENTER” MEANS AN ENTITY LICENSED BY A STATE AGENCY TO SELL MARIJUANA AND MARIJUANA PRODUCTS PURSUANT TO SECTION 14 OF THIS ARTICLE AND THE COLORADO MEDICAL MARIJUANA CODE.



Notice that is says that it should be Regulated like Alcohol, in accordance with the will of the people of Colorado, so here is the Colorado Alcohol Code’s rules about Religion.



Colorado Alcohol Code



ARTICLE 47, TITLE 12, C.R.S.

Part I- General Provisions

12-47-106

Exemptions.

(1)

The provisions of this article shall not apply to the sale or distribution of sacramental wines sold and used for religious purposes.



And in the Federal Code right now, there is a Tax Exemption for Cider that is Produced and Sold without Bubbles and not called Wine. It can be found under USC Title 26, S 5042, (a), (1).



If Marijuana is going to be Regulated like Alcohol, then Sale, Distribution and Use of Religious Marijuana can not be taxed. And this is not even a stretch to say that Religion should not be taxed, that is simply the way it works. The case Walz v. Tax Comm’n of City of New York 397 U.S. 664 (1970), set the standard that has since then been followed.

https://supreme.justia.com/cases/federa ... /case.html



And if we look at the Volstead Act, the Act of Congress which made Alcohol Prohibition (the 18th Amendment) an actual Enforced Law; the Volstead Act included Religious Exemptions for Alcohol use. You can not stop people from using their Sacraments, Celebrating their Festivals, and Consuming the Body of their Lords and Saviors.

http://mdk12.msde.maryland.gov/instruct ... lstead.pdf



And we all know about the 1st Amendment Religious Protections, but with all this other Evidence that shouldn’t even be necessary to bring up.

[SashaGallagher]

https://www.youtube.com/watch?v=eww3kayV8dI

[SashaGallagher]

https://www.youtube.com/watch?v=3_O9lJ-Z6R8

[SashaGallagher]

https://www.youtube.com/watch?v=01fhF7QDmY8

[Cerber]

Fascinating. We would love to know more about this subject. Please share everything you have.

[SashaGallagher]

Here are some cases people here should know.

Florida v. Jardines, 569 U.S. 1 (2013)
In this case a dog was used to determine if Marijuana was in a house, but the case was dismissed because they had no warrant to bring a dog onto the property.

Kyllo v. United States, 533 U.S. 27 (2001)
This case was about Infrared/Thermal Imaging, etc. and it was decided that using new Technology like that is a search and requires a warrant.

Bivens v. Six Unknown Named Agents, 403 U.S. 388 (1971)
This case was about Heroine possession but created what is called the "Fruit of the Poisonous Tree Doctrine", which basically is about keeping loose cannon cops in check.

And anyone who uses Marijuana Religiously should read these:
Title 42 Chapter 21B and Chapter 21C.
Gonzales v. O Centro Espirita Beneficente Uniao do Vegetal, 546 U.S. 418 (2006)
Burwell v. Hobby Lobby, 573 U.S. ___ (2014)

And this case is crazy, but it is the best example of Police using Overbroad, Invalid or Malicious Warrants and losing their case because of it.
Messerschmidt, et al. v. Millender, et al. :: 565 U.S. ___ (2012)

[SashaGallagher]

If anyone does not know what THCv is, here is the best explanation of what it is that you will ever get in a quick read.

First off, THCv is a Cannabinoid. Similar to THC, another Cannabinoid is Delta-9-THC, THCa, CBD, CBG, CBA, etc. THCv is the only Cannabinoid that has reverse effects on appetite. Instead of giving you munchies, it actually makes you not hungry. Examples of Strains that are Common that have THCv are Girl Scout Cookies and Durban Poison (Girl Scout Cookies is also half Durban Poison). Most THCv Strains get their THCv from Durban, and only 2 Popular Strains have been Bred specifically to have high THCv content, Willie Nelson and Doug’s Varin. THCv can also be used for Diabetes because it actually has an effect on Insulin.

But the Highest THCv Strains in the World come from Africa, that is where Durban Poison is from (Durban, South Africa). And while most THCv Strains found in America and Europe are crossed with Durban (due to the South African connection to the British and the Dutch, hence Amsterdam), there are actually tons of African Strains that are all very Diverse Genetically, but all contain THCv. The theory behind this is that it is a Defense Mechanism from the Sun’s UVB rays, and you can actually increase THCv content by using UVB lights in your grow. Examples of African Strains are Malawi Gold, Durban Poison, Drakensberg landrace, Apando Mystic, Nigerian Hash Plant, Kilimanjaro, Senegal, Swazi, etc.

An example of another type of plant is “Kush”, Kush plants come from the Hindu Kush Mountains and from India, and again are pretty popularly in use because of the Indian connection to Britain and the Dutch (and again hence Amsterdam). Kush strains are Indica Dominant, and the pure Kush strains are 100% Indica, meaning that they have no THCv but high THC content, and sometimes high CBD content.

Similarly to Willie Nelson and Doug’s Varin, but in much larger numbers, Strains are being bred for their CBD content, and now there are strains with pretty much only CBD and very little THC. An example of this being done with THC would be White Widow; White Widow was the Highest THC Strain in the World when it was created and is a cross between Brazilian Landrace and Thai Landrace. Then White Russian was created by crossing White Widow with AK-47, and that became the Highest THC Strain in the world. And now every year just about there is a new strain that is higher in THC than ever before, and the same thing is happening with CBD. But that is not happening with THCv.

Hardly anyone, if anyone right now, is Breeding Strains specifically to get Higher and Higher THCv content, but that is what I am doing. So these strains, and the strains that come from them will be some of the Highest THCv containing Strain in the World. I have 1 other strain that I won't mention for a few months, and once I create my first full stable Strain ((African X Aromatic) X (African X Aromatic) and maybe (African X (African X Skunk)) X (African X Aromatic), and either of those 2 crossed with this one that I will not mention yet, then maybe crossed back with one of the original crosses, then bred with its own lineage to lock in the genetics, and those offspring bred with their own lineage to lock it in further; I will have already given out a ton of Seeds and Clones, but I will enter that Strain in one of the 2019 Cannabis Cups (probably Colorado) to prove the strength of THCv, and the usefulness of breeding strains with higher and higher THCv content.

[SashaGallagher]

And as these Strains are based on African Lineage, and are meant to inspire people to make change, I will be using names of various Revolutionaries and Gods in the Strain names.

So I'm not going to be making "Blueberry Trainwreck" or "Purple Skunk" or "Northern Lights Diesel" or whatever, I am making Strains that are actually selected for a reason, and not just some random stoner reason, but for actual Lineage and Chemical content.

These Strains will include names like:

Fred Hampton

Marcus Garvey

Gandhi

Noble Drew Ali

Emiliano Zapata

and the names will be based on the Genetic background, so they will actually make sense.

For example, Early Durban is South African Durban X Skunk #1, so South African and European. Gandhi started in Europe and South Africa, and was Hindu and gained Independence for India, so:

Hindu Kush X Early Durban = Gandhi Kush

And after I combine that with the 3rd strain that I will not mention for a few more months, I could call it "Martin Luther King" or "Martin Luther King Kush". Because Martin Luther King was inspired to break the law to make change by Gandhi, and the second strain name has a big impact on the protest movements of the 60s. So that strain is going to be good for 60s Revolutionaries names generally, and it is going to add massive THCv content to the plants.

Also, on the topic of the 60s and I will add the 70s, think about this for a second. In the 60s the Holocaust was not just appalling and horrifying and edifying, it was recent. And the Soviet Union was in full swing, and Cuba had a Revolution, and Haiti had a Revolution, and there were pretty much Revolutions all over the world.

In the 60s on any given day you were just as likely to hear about a Revolution happening in another Country, or even the Revolution that was happening in America; as you were to hear about the President of the United States. Now the news only talks about the President.

[SashaGallagher]

#TacoTrucksOnEveryCorner
#TacoTruckààchaquecoin
#TacoTrucksanjederEcke
#हरकोनेपरटैकोट्रक
#CamionTacoadogniangolo
#TacoCaminhõesemcadaesquina

[SashaGallagher]

#TacoTrucksOnEveryCorner is not about Hillary Clinton. She did not create it, I did, and she did not embrace it as much as she should have.

If anyone is wondering how it started Joy Reid was on and she was interviewing Trump's Hispanic outreach guy, and he said that he believed in a wall because "my people are a dominant people, and if you start letting them in, then pretty soon you will have taco trucks every corner".

So I changed it to #TacoTrucksOnEveryCorner so it was more of a Demand than a fear, and started sharing it everywhere, and on all the videos that people started posting of him saying that about Mexicans. And Then I started retweeting anyone that said it, and at first it was just a few people, but after a few hours it was like 5 people every second.

It's not about Hillary though, it is about the Wall.

[SashaGallagher]

https://www.youtube.com/watch?v=iBxtw7jrJNg

[SashaGallagher]

[Cerber]

Use Eyes of thy Lord respectfully and with fair reason

[SashaGallagher]

The Shaivite Temple, Grow 1
This is a series of videos that will probably be around 100 Episodes. Right now it has all the tips and little secret things that you can do for the Veg Cycle (before the Marijuana Flowers start growing). On Friday I will make a video switching the lights to Flower Cycle, and then 2 Months after that I will be harvesting about 1/2 LB per plant, and seeds to start the New Strains.

Ep 2: Identifying Male Marijuana Plants
https://www.youtube.com/watch?v=FfdeOqrAep8

Ep 3: Identifying Female Marijuana Plants
https://www.youtube.com/watch?v=8fjrQtE3u4c

Ep 4: Mini Bamboo Poles
https://www.youtube.com/watch?v=3VmxvTGWzD8

Ep 5: Random Update
https://www.youtube.com/watch?v=8x6_XFvAIP8

Ep 6: Strain Descriptions
https://www.youtube.com/watch?v=JxP6Px4sCd8

Ep 7: Topping Marijuana Plants for More Colas
https://www.youtube.com/watch?v=gqGm7Ei_rpQ

Ep 8: Marijuana Watering
https://www.youtube.com/watch?v=PYF6j7A5RsE

Ep 9: Supercropping for Higher Yields
https://www.youtube.com/watch?v=yR3sFLBvQ0w

Ep 10: 6ft Bamboo Poles
https://www.youtube.com/watch?v=eww3kayV8dI

Ep 11: Marijuana Nutrients & Silicate (Veg Cycle)
https://www.youtube.com/watch?v=3_O9lJ-Z6R8

Ep 12: Overwatering
https://www.youtube.com/watch?v=01fhF7QDmY8

Ep 13: LED vs HPS & LED/HPS Combo
https://www.youtube.com/watch?v=iBxtw7jrJNg

Ep 14: 2nd Bunch of 6ft Poles
https://www.youtube.com/watch?v=hEinp1YLXjU

[SashaGallagher]

http://shaivitetemple.org/epigenetics-plant-breeding/
These are two 27 year old Monkeys, the one that was given less food than he needed every day is on the right.



I personally had the idea of Epigenetic breeding before I even knew what Epigenetics was, and when I learned what Epigenetics was, it completely proved my theory; and my theory was also based on evidence. What gave me the idea for stress breeding was Bouncing Bear Botanicals. They had San Pedro Cactus in like 2006 or something that was labeled “SS” which stood for “Super Stressed”. And since the age of 14 I had started reading everything I possibly could about Alkaloids, so when I found out that their theory behind “SS” was that alkaloids were a defense mechanism, and many plants had been shown to have alkaloids appear in larger amounts when introduced to slicing, stabbing, burning, and other forms of “Super Stress”. Their’s were Cacti that had been grown in harsh conditions, and stabbed and slashed. And the possibility was that that would have caused it to have more Mescaline.

Now THC is not exactly an Alkaloid, and no one knows if Stressing it will bring more out (so let’s find out). But UVB does bring out THCv, to protect from the UV rays. So there probably are ways to bring out more THC. And who cares if it brings out more in that particular generation, you can get the next Generation to be stronger, with higher THC content because of the stress of the parents. Epigenetics proves this.

I remember an old grower who said he had heard about people who used to hammer a nail into the stalk of their plant to make it produce more THC. And then someone else told me that they had known an old grower who would take his plants just before flower, and tie a cinder block to the top and stretch it out, then the branches would grow upwards like 3-6 plants, kind of like SCROG.



Most people breed plants by looking for “Vigor” and Vigor is usually a good sign that it is a good breeding plant? I actually will not water plants and let a bunch die; kind of a “only the strong survive” type test, and then only grow the ones that survive, because the other ones die. With the seedlings I started off with 1-7 seeds from each strain, and I now have 1 plant from each of those strains, because I let all the others die from underwatering, or being taken over by the other ones by being blocked from the light when their siblings got too big, or from the other ones taking over their Jiffy pack with their roots. So I don’t just look for Vigor, I look for Survivors.

Because my goal in Breeding originally was this:
I had come from Texas with 3,000 bagseeds or so from some bright green, Texas brick weed that was not bad except for that some energy had gone to making all the seeds. And I was using my Epigentic theory (before I knew about Epigenetics) in order to breed a “Ditch Weed strain” meaning that it was meant to be Johnny Appleseed-ed, and they would have good genetics for people to pull out of ditches, and people would not be mad to get pollen from a good Ditchweed. Basically just trying to make a strain that could survive anything, and basically make an American landrace.

Now I am basically doing the same thing, but with better genetics. I am going to be giving out seeds and clones, and mixing various landrace strains, and finding the plants that are survivors and have the best flavors and smells and THCv content. It’s just that right now I am not as focused on the survivors, I am just breeding the plants for now, and will be focusing more on the survivor aspect in later grows, once I have a good strain. But I will always find the best plants by letting a few die.



You know how you have probably had the thought that White people came from Cold, and then someone told you that it was more complicated than that, or just straight up told you you were wrong?

According to Epigenetics, you weren’t “wrong”, but you weren’t getting the whole picture. Epigenetics says that the likely reason for White people, is more likely a mixture of factors, 1 not the Cold and the Snow like a White Rabbit using Camouflage, but White people’s skin is actually due to a lack of UVB rays; which could either be accounted to the Climate, or living in Caves (like how you can see through a Cave Fish’s skin, and they have no eyes). Then there is also the possible factor of Albinos coming from Africa (Albinos are still taboo in many African tribes) and mixing with the Cave/Cold people, which is called “Recombination” of genetic material. For example, if one of the 2 sets of Darwin’s Finches made their way to the mainland, then on the mainland 2 groups were made because of a Mountain range that separated 2 groups of the 1 set for like 100,000 years; then at the end of that 100,000 years that new 3 species goes back to the island and breeds with the first one; Recombination. Then there is also the factor of things like Sickle Cell and Lactose Intolerance in higher rates in non-White genetics; the Sickle Cell is a protection from Malaria (and White people don’t have that protection), but Lactose Tolerance could be from living on Dairy in the Caves. Cheese and all that is just rotten milk and lasts a long time.

And all these factors had small effects on White DNA, making White people.

A more short term example is a test they have done with Mice, as well as the Monkey test where one Monkey was given less food than it needed over 27 years and it was much more vital (fuller hair, standing taller, etc) than the one that had gotten all the food it needed during the 27 years. In the Mouse experiment they took a mouse and had her live in a room with an electric floor, and they would put a lemon scent in the room, and shock her randomly. Then she got pregnant and when she had babies, every time they smelled lemons they would freak out like they were being shocked.

There are tons of experiments that have been done, and this is a completely accepted Science. And it’s not Human Science, or Mouse Science, or Monkey Science, it’s Genetic Science; so it applies to anything with DNA.



And just an example of how something like Lactose Intolerance would be turned to Lactose Tolerance. Everyone in a society that can’t survive on cheese because their body won’t take another animal’s rotten milk, dies, and everyone left is the new Genetic forefathers of those people. There may be many things that used to be poison to some humans, no one knows, because everyone that was allergic enough to make things like Broccoli or Beef poison to them, are all pretty much dead if they existed. There are a Million mutations that Humans may have gone through that are actually gone now, we just don’t know because it wasn’t the right mutation at the right time. Or the people with the mutation to accept it are the only ones left. Same thing happened with Ebola and the Plague.



Just an example of what someone could do:

If you literally infested a room with spider mites on purpose, then grow plants in that room for years, and breed only the ones that it seemed like the Spider Mites were ignoring more than others. Then eventually you might have a Spider Mite resistant Strain. There have already been mold and fungal resistant strains such as Holland’s Hope, created for outdoor growing in Cold, Wet Climates.

[SashaGallagher]

MR. WEINGLASS: Will you please identify yourself for the record?

THE WITNESS: My name is Abbie. I am an orphan of America.

MR. SCHULTZ: Your Honor, may the record show it is the defendant Hoffman who has taken the stand?

THE COURT: Oh, yes. It may so indicate. . . .

MR. WEINGLASS: Where do you reside?

THE WITNESS: I live in Woodstock Nation.

MR. WEINGLASS: Will you tell the Court and jury where it is?

THE WITNESS: Yes. It is a nation of alienated young people. We carry it around with us as a state of mind in the same way as the Sioux Indians carried the Sioux nation around with them. It is a nation dedicated to cooperation versus competition, to the idea that people should have better means of exchange than property or money, that there should be some other basis for human interaction. It is a nation dedicated to--

THE COURT: Just where it is, that is all.

THE WITNESS: It is in my mind and in the minds of my brothers and sisters. It does not consist of property or material but, rather, of ideas and certain values. We believe in a society--

THE COURT: No, we want the place of residence, if he has one, place of doing business, if you have a business. Nothing about philosophy or India, sir. Just where you live, if you have a place to live. Now you said Woodstock. In what state is Woodstock?

THE WITNESS: It is in the state of mind, in the mind of myself and my brothers and sisters. It is a conspiracy. Presently, the nation is held captive, in the penitentiaries of the institutions of a decaying system.

MR. WEINGLASS: Can you tell the Court and jury your present age?

THE WITNESS: My age is 33. 1 am a child of the 60s.

MR. WEINGLASS: When were you born?

THE WITNESS: Psychologically, 1960.

MR. SCHULTZ: Objection, if the Court please. I move to strike the answer.

MR. WEINGLASS: What is the actual date of your birth?

THE WITNESS: November 30,1936.

MR. WEINGLASS: Between the date of your birth, November 30, 1936, and May 1, 1960, what if anything occurred in your life?

THE WITNESS: Nothing. I believe it is called an American education.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

THE WITNESS: Huh.

MR. WEINGLASS: Abbie, could you tell the Court and jury--

MR. SCHULTZ: His name isn't Abbie. I object to this informality.

MR. WEINGLASS: Can you tell the Court and jury what is your present occupation?

THE WITNESS: I am a cultural revolutionary. Well, I am really a defendant---full-time.

MR. WEINGLASS: What do you mean by the phrase "cultural revolutionary?"

THE WITNESS: Well, I suppose it is a person who tries to shape and participate in the values, and the mores, the customs and the style of living of new people who eventually become inhabitants of a new nation and a new society through art and poetry, theater, and music.

MR. WEINGLASS: What have you done yourself to participate in that revolution?

THE WITNESS: Well, I have been a rock and roll singer. I am a reporter with the Liberation News Service. I am a poet. I am a film maker. I made a movie called "Yippies Tour Chicago or How I Spent My Summer Vacation." Currently, I am negotiating with United Artists and MGM to do a movie in Hollywood.
I have written an extensive pamphlet on how to live free in the city of New York.
I have written two books, one called Revolution for The Hell of It under the pseudonym Free, and one called, Woodstock Nation.

MR. WEINGLASS: Taking you back to the spring of 1960, approximately May 1, 1960, will you tell the Court and jury where you were?

MR. SCHULTZ: 1960?

THE WITNESS: That's right.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Your Honor, that date has great relevance to the trial. May 1, 1960, was this witness' first public demonstration. I am going to bring him down through Chicago.

THE COURT: Not in my presence, you are not going to bring him down. I sustain the objection to the question.

THE WITNESS: My background has nothing to do with my state of mind?

THE COURT: Will you remain quiet while I am making a ruling? I know you have no respect for me.

MR. KUNSTLER: Your Honor, that is totally unwarranted. I think your remarks call for a motion for a mistrial.

THE COURT: And your motion calls for a denial of the motion. Mr. Weinglass, continue with your examination.

MR. KUNSTLER: You denied my motion? I hadn't even started to argue it.

THE COURT: I don't need any argument on that one. The witness turned his back on me while he was on the witness stand.

THE WITNESS: I was just looking at the pictures of the long hairs up on the wall . . . .

THE COURT: . . . . I will let the witness tell about this asserted conversation with Mr. Rubin on the occasion described.

MR. WEINGLASS: What was the conversation at that time?

THE WITNESS: Jerry Rubin told me that he had come to New York to be project director of a peace march in Washington that was going to march to the Pentagon in October, October 21. He said that the peace movement suffered from a certain kind of attitude, mainly that it was based solely on the issue of the Vietnam war. He said that the war in Vietnam was not just an accident but a direct by-product of the kind of system, a capitalist system in the country, and that we had to begin to put forth new kinds of values, especially to young people in the country, to make a kind of society in which a Vietnam war would not be possible.
And he felt that these attitudes and values were present in the hippie movement and many of the techniques, the guerrilla theater techniques that had been used and many of these methods of communication would allow for people to participate and become involved in a new kind of democracy.
I said that the Pentagon was a five-sided evil symbol in most religions and that it might be possible to approach this from a religious point of view. If we got large numbers of people to surround the Pentagon, we could exorcize it of its evil spirits.
So I had agreed at that point to begin working on the exorcism of the Pentagon demonstration.

MR. WEINGLASS: Prior to the date of the demonstration which is October, did you go to the Pentagon?

THE WITNESS: Yes. I went about a week or two before with one of my close brothers, Martin Carey, a poster maker, and we measured the Pentagon, the two of us, to see how many people would fit around it. We only had to do one side because it is just multiplied by five.
We got arrested. It's illegal to measure the Pentagon. I didn't know it up to that point.
When we were arrested they asked us what we were doing. We said it was to measure the Pentagon and we wanted a permit to raise it 300 feet in the air, and they said "How about 10?" So we said "OK".
And they threw us out of the Pentagon and we went back to New York and had a press conference, told them what it was about.
We also introduced a drug called lace, which, when you squirted it at the policemen made them take their clothes off and make love, a very potent drug.

MR. WEINGLASS: Did you mean literally that the building was to rise up 300 feet off the ground?

MR. SCHULTZ: I can't cross-examine about his meaning literally.

THE COURT: I sustain the objection.

MR. SCHULTZ: I would ask Mr. Weinglass please get on with the trial of this case and stop playing around with raising the Pentagon 10 feet or 300 feet off the ground.

MR. WEINGLASS: Your Honor, I am glad to see Mr. Schultz finally concedes that things like levitating the Pentagon building, putting LSD in the water, 10,000 people walking nude on Lake Michigan, and a $200,000 bribe attempt are all playing around. I am willing to concede that fact, that it was all playing around, it was a play idea of this witness, and if he is willing to concede it, we can all go home.

THE COURT: I sustain the objection.

MR. WEINGLASS: Did you intend that the people who surrounded the Pentagon should do anything of a violent nature whatever to cause the building to rise 300 feet in the air and be exercised of evil spirits?

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Could you indicate to the Court and jury whether or not the Pentagon was, in fact, exercised of its evil spirits?

THE WITNESS: Yes, I believe it was. . . .

MR. WEINGLASS: Now, drawing your attention to the first week of December 1967, did you have occasion to meet with Jerry Rubin and the others?

THE WITNESS: Yes.

MR. WEINGLASS: Will you relate to the Court and jury what the conversation was?

THE WITNESS: Yes.
We talked about the possibility of having demonstrations at the Democratic Convention in Chicago, Illinois, that was going to be occurring that August. I am not sure that we knew at that point that it was in Chicago. Wherever it was, we were planning on going.
Jerry Rubin, I believe, said that it would be a good idea to call it the Festival of Life in contrast to the Convention of Death, and to have it in some kind of public area, like a park or something, in Chicago.
One thing that I was very particular about was that we didn't have any concept of leadership involved. There was a feeling of young people that they didn't want to listen to leaders. We had to create a kind of situation in which people would be allowed to participate and become in a real sense their own leaders.
I think it was then after this that Paul Krassner said the word "YIPPIE," and we felt that that expressed in a kind of slogan and advertising sense the spirit that we wanted to put forth in Chicago, and we adopted that as our password, really. . . .
Anita [Hoffman] said that "Yippie" would be understood by our generation, that straight newspapers like the New York Times and the U.S. Government and the courts and everything wouldn't take it seriously unless it had a formal name, so she came up with the name: "Youth International Party." She said we could play a lot of jokes on the concept of "party" because everybody would think that we were this huge international conspiracy, but that in actuality we were a party that you had fun at.
Nancy [Kursham] said that fun was an integral ingredient, that people in America, because they were being programmed like IBM cards, weren't having enough fun in life and that if you watched television, the only people that you saw having any fun were people who were buying lousy junk on television commercials, and that this would be a whole new attitude because you would see people, young people, having fun while they were protesting the system, and that young people all around this country and around the world would be turned on for that kind of an attitude.
I said that fun was very important, too, that it was a direct rebuttal of the kind of ethics and morals that were being put forth in the country to keep people working in a rat race which didn't make any sense because in a few years that machines would do all the work anyway, that there was a whole system of values that people were taught to postpone their pleasure, to put all their money in the bank, to buy life insurance, a whole bunch of things that didn't make any sense to our generation at all, and that fun actually was becoming quite subversive.
Jerry said that because of our action at the Stock Exchange in throwing out the money, that within a few weeks the Wall Street brokers there had totally enclosed the whole stock exchange in bulletproof, shatterproof glass, that cost something like $20,000 because they were afraid we'd come back and throw money out again.
He said that for hundreds of years political cartoonists had always pictured corrupt politicians in the guise of a pig, and he said that it would be great theater if we ran a pig for President, and we all took that on as like a great idea and that's more or less---that was the founding.

MR. WEINGLASS: The document that is before you, D-222 for identification, what is that document?

THE WITNESS: It was our initial call to people to describe what Yippie was about and why we were coming to Chicago.

MR. WEINGLASS: Now, Abbie, could you read the entire document to the jury.

THE WITNESS: It says:
"A STATEMENT FROM YIP!
"Join us in Chicago in August for an international festival of youth, music, and theater. Rise up and abandon the creeping meatball! Come all you rebels, youth spirits, rock minstrels, truth-seekers, peacock-freaks, poets, barricade-jumpers, dancers, lovers and artists!
"It is summer. It is the last week in August, and the NATIONAL DEATH PARTY meets to bless Lyndon Johnson. We are there! There are 50,000 of us dancing in the streets, throbbing with amplifiers and harmony. We are making love in the parks. We are reading, singing, laughing, printing newspapers, groping, and making a mock convention, and celebrating the birth of FREE AMERICA in our own time.
"Everything will be free. Bring blankets, tents, draft-cards, body-paint, Mr. Leary's Cow, food to share, music, eager skin, and happiness. The threats of LBJ, Mayor Daley, and J. Edgar Freako will not stop us. We are coming! We are coming from all over the world!
"The life of the American spirit is being torn asunder by the forces of violence, decay, and the napalm-cancer fiend. We demand the Politics of Ecstasy! We are the delicate spores of the new fierceness that will change America. We will create our own reality, we are Free America! And we will not accept the false theater of the Death Convention.
"We will be in Chicago. Begin preparations now! Chicago is yours! Do it!"
"Do it!" was a slogan like "Yippie." We use that a lot and it meant that each person that came should take on the responsibility for being his own leader-that we should, in fact, have a leaderless society.
We shortly thereafter opened an office and people worked in the office on what we call movement salaries, subsistence, thirty dollars a week. We had what the straight world would call a staff and an office although we called it an energy center and regarded ourselves as a tribe or a family.

[SashaGallagher]

MR. WEINGLASS: Will you please identify yourself for the record?

THE WITNESS: My name is Abbie. I am an orphan of America.

MR. SCHULTZ: Your Honor, may the record show it is the defendant Hoffman who has taken the stand?

THE COURT: Oh, yes. It may so indicate. . . .

MR. WEINGLASS: Where do you reside?

THE WITNESS: I live in Woodstock Nation.

MR. WEINGLASS: Will you tell the Court and jury where it is?

THE WITNESS: Yes. It is a nation of alienated young people. We carry it around with us as a state of mind in the same way as the Sioux Indians carried the Sioux nation around with them. It is a nation dedicated to cooperation versus competition, to the idea that people should have better means of exchange than property or money, that there should be some other basis for human interaction. It is a nation dedicated to--

THE COURT: Just where it is, that is all.

THE WITNESS: It is in my mind and in the minds of my brothers and sisters. It does not consist of property or material but, rather, of ideas and certain values. We believe in a society--

THE COURT: No, we want the place of residence, if he has one, place of doing business, if you have a business. Nothing about philosophy or India, sir. Just where you live, if you have a place to live. Now you said Woodstock. In what state is Woodstock?

THE WITNESS: It is in the state of mind, in the mind of myself and my brothers and sisters. It is a conspiracy. Presently, the nation is held captive, in the penitentiaries of the institutions of a decaying system.

MR. WEINGLASS: Can you tell the Court and jury your present age?

THE WITNESS: My age is 33. 1 am a child of the 60s.

MR. WEINGLASS: When were you born?

THE WITNESS: Psychologically, 1960.

MR. SCHULTZ: Objection, if the Court please. I move to strike the answer.

MR. WEINGLASS: What is the actual date of your birth?

THE WITNESS: November 30,1936.

MR. WEINGLASS: Between the date of your birth, November 30, 1936, and May 1, 1960, what if anything occurred in your life?

THE WITNESS: Nothing. I believe it is called an American education.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

THE WITNESS: Huh.

MR. WEINGLASS: Abbie, could you tell the Court and jury--

MR. SCHULTZ: His name isn't Abbie. I object to this informality.

MR. WEINGLASS: Can you tell the Court and jury what is your present occupation?

THE WITNESS: I am a cultural revolutionary. Well, I am really a defendant---full-time.

MR. WEINGLASS: What do you mean by the phrase "cultural revolutionary?"

THE WITNESS: Well, I suppose it is a person who tries to shape and participate in the values, and the mores, the customs and the style of living of new people who eventually become inhabitants of a new nation and a new society through art and poetry, theater, and music.

MR. WEINGLASS: What have you done yourself to participate in that revolution?

THE WITNESS: Well, I have been a rock and roll singer. I am a reporter with the Liberation News Service. I am a poet. I am a film maker. I made a movie called "Yippies Tour Chicago or How I Spent My Summer Vacation." Currently, I am negotiating with United Artists and MGM to do a movie in Hollywood.
I have written an extensive pamphlet on how to live free in the city of New York.
I have written two books, one called Revolution for The Hell of It under the pseudonym Free, and one called, Woodstock Nation.

MR. WEINGLASS: Taking you back to the spring of 1960, approximately May 1, 1960, will you tell the Court and jury where you were?

MR. SCHULTZ: 1960?

THE WITNESS: That's right.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Your Honor, that date has great relevance to the trial. May 1, 1960, was this witness' first public demonstration. I am going to bring him down through Chicago.

THE COURT: Not in my presence, you are not going to bring him down. I sustain the objection to the question.

THE WITNESS: My background has nothing to do with my state of mind?

THE COURT: Will you remain quiet while I am making a ruling? I know you have no respect for me.

MR. KUNSTLER: Your Honor, that is totally unwarranted. I think your remarks call for a motion for a mistrial.

THE COURT: And your motion calls for a denial of the motion. Mr. Weinglass, continue with your examination.

MR. KUNSTLER: You denied my motion? I hadn't even started to argue it.

THE COURT: I don't need any argument on that one. The witness turned his back on me while he was on the witness stand.

THE WITNESS: I was just looking at the pictures of the long hairs up on the wall . . . .

THE COURT: . . . . I will let the witness tell about this asserted conversation with Mr. Rubin on the occasion described.

MR. WEINGLASS: What was the conversation at that time?

THE WITNESS: Jerry Rubin told me that he had come to New York to be project director of a peace march in Washington that was going to march to the Pentagon in October, October 21. He said that the peace movement suffered from a certain kind of attitude, mainly that it was based solely on the issue of the Vietnam war. He said that the war in Vietnam was not just an accident but a direct by-product of the kind of system, a capitalist system in the country, and that we had to begin to put forth new kinds of values, especially to young people in the country, to make a kind of society in which a Vietnam war would not be possible.
And he felt that these attitudes and values were present in the hippie movement and many of the techniques, the guerrilla theater techniques that had been used and many of these methods of communication would allow for people to participate and become involved in a new kind of democracy.
I said that the Pentagon was a five-sided evil symbol in most religions and that it might be possible to approach this from a religious point of view. If we got large numbers of people to surround the Pentagon, we could exorcize it of its evil spirits.
So I had agreed at that point to begin working on the exorcism of the Pentagon demonstration.

MR. WEINGLASS: Prior to the date of the demonstration which is October, did you go to the Pentagon?

THE WITNESS: Yes. I went about a week or two before with one of my close brothers, Martin Carey, a poster maker, and we measured the Pentagon, the two of us, to see how many people would fit around it. We only had to do one side because it is just multiplied by five.
We got arrested. It's illegal to measure the Pentagon. I didn't know it up to that point.
When we were arrested they asked us what we were doing. We said it was to measure the Pentagon and we wanted a permit to raise it 300 feet in the air, and they said "How about 10?" So we said "OK".
And they threw us out of the Pentagon and we went back to New York and had a press conference, told them what it was about.
We also introduced a drug called lace, which, when you squirted it at the policemen made them take their clothes off and make love, a very potent drug.

MR. WEINGLASS: Did you mean literally that the building was to rise up 300 feet off the ground?

MR. SCHULTZ: I can't cross-examine about his meaning literally.

THE COURT: I sustain the objection.

MR. SCHULTZ: I would ask Mr. Weinglass please get on with the trial of this case and stop playing around with raising the Pentagon 10 feet or 300 feet off the ground.

MR. WEINGLASS: Your Honor, I am glad to see Mr. Schultz finally concedes that things like levitating the Pentagon building, putting LSD in the water, 10,000 people walking nude on Lake Michigan, and a $200,000 bribe attempt are all playing around. I am willing to concede that fact, that it was all playing around, it was a play idea of this witness, and if he is willing to concede it, we can all go home.

THE COURT: I sustain the objection.

MR. WEINGLASS: Did you intend that the people who surrounded the Pentagon should do anything of a violent nature whatever to cause the building to rise 300 feet in the air and be exercised of evil spirits?

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Could you indicate to the Court and jury whether or not the Pentagon was, in fact, exercised of its evil spirits?

THE WITNESS: Yes, I believe it was. . . .

MR. WEINGLASS: Now, drawing your attention to the first week of December 1967, did you have occasion to meet with Jerry Rubin and the others?

THE WITNESS: Yes.

MR. WEINGLASS: Will you relate to the Court and jury what the conversation was?

THE WITNESS: Yes.
We talked about the possibility of having demonstrations at the Democratic Convention in Chicago, Illinois, that was going to be occurring that August. I am not sure that we knew at that point that it was in Chicago. Wherever it was, we were planning on going.
Jerry Rubin, I believe, said that it would be a good idea to call it the Festival of Life in contrast to the Convention of Death, and to have it in some kind of public area, like a park or something, in Chicago.
One thing that I was very particular about was that we didn't have any concept of leadership involved. There was a feeling of young people that they didn't want to listen to leaders. We had to create a kind of situation in which people would be allowed to participate and become in a real sense their own leaders.
I think it was then after this that Paul Krassner said the word "YIPPIE," and we felt that that expressed in a kind of slogan and advertising sense the spirit that we wanted to put forth in Chicago, and we adopted that as our password, really. . . .
Anita [Hoffman] said that "Yippie" would be understood by our generation, that straight newspapers like the New York Times and the U.S. Government and the courts and everything wouldn't take it seriously unless it had a formal name, so she came up with the name: "Youth International Party." She said we could play a lot of jokes on the concept of "party" because everybody would think that we were this huge international conspiracy, but that in actuality we were a party that you had fun at.
Nancy [Kursham] said that fun was an integral ingredient, that people in America, because they were being programmed like IBM cards, weren't having enough fun in life and that if you watched television, the only people that you saw having any fun were people who were buying lousy junk on television commercials, and that this would be a whole new attitude because you would see people, young people, having fun while they were protesting the system, and that young people all around this country and around the world would be turned on for that kind of an attitude.
I said that fun was very important, too, that it was a direct rebuttal of the kind of ethics and morals that were being put forth in the country to keep people working in a rat race which didn't make any sense because in a few years that machines would do all the work anyway, that there was a whole system of values that people were taught to postpone their pleasure, to put all their money in the bank, to buy life insurance, a whole bunch of things that didn't make any sense to our generation at all, and that fun actually was becoming quite subversive.
Jerry said that because of our action at the Stock Exchange in throwing out the money, that within a few weeks the Wall Street brokers there had totally enclosed the whole stock exchange in bulletproof, shatterproof glass, that cost something like $20,000 because they were afraid we'd come back and throw money out again.
He said that for hundreds of years political cartoonists had always pictured corrupt politicians in the guise of a pig, and he said that it would be great theater if we ran a pig for President, and we all took that on as like a great idea and that's more or less---that was the founding.

MR. WEINGLASS: The document that is before you, D-222 for identification, what is that document?

THE WITNESS: It was our initial call to people to describe what Yippie was about and why we were coming to Chicago.

MR. WEINGLASS: Now, Abbie, could you read the entire document to the jury.

THE WITNESS: It says:
"A STATEMENT FROM YIP!
"Join us in Chicago in August for an international festival of youth, music, and theater. Rise up and abandon the creeping meatball! Come all you rebels, youth spirits, rock minstrels, truth-seekers, peacock-freaks, poets, barricade-jumpers, dancers, lovers and artists!
"It is summer. It is the last week in August, and the NATIONAL DEATH PARTY meets to bless Lyndon Johnson. We are there! There are 50,000 of us dancing in the streets, throbbing with amplifiers and harmony. We are making love in the parks. We are reading, singing, laughing, printing newspapers, groping, and making a mock convention, and celebrating the birth of FREE AMERICA in our own time.
"Everything will be free. Bring blankets, tents, draft-cards, body-paint, Mr. Leary's Cow, food to share, music, eager skin, and happiness. The threats of LBJ, Mayor Daley, and J. Edgar Freako will not stop us. We are coming! We are coming from all over the world!
"The life of the American spirit is being torn asunder by the forces of violence, decay, and the napalm-cancer fiend. We demand the Politics of Ecstasy! We are the delicate spores of the new fierceness that will change America. We will create our own reality, we are Free America! And we will not accept the false theater of the Death Convention.
"We will be in Chicago. Begin preparations now! Chicago is yours! Do it!"
"Do it!" was a slogan like "Yippie." We use that a lot and it meant that each person that came should take on the responsibility for being his own leader-that we should, in fact, have a leaderless society.
We shortly thereafter opened an office and people worked in the office on what we call movement salaries, subsistence, thirty dollars a week. We had what the straight world would call a staff and an office although we called it an energy center and regarded ourselves as a tribe or a family.

[SashaGallagher]

MR. WEINGLASS: Will you please identify yourself for the record?

THE WITNESS: My name is Abbie. I am an orphan of America.

MR. SCHULTZ: Your Honor, may the record show it is the defendant Hoffman who has taken the stand?

THE COURT: Oh, yes. It may so indicate. . . .

MR. WEINGLASS: Where do you reside?

THE WITNESS: I live in Woodstock Nation.

MR. WEINGLASS: Will you tell the Court and jury where it is?

THE WITNESS: Yes. It is a nation of alienated young people. We carry it around with us as a state of mind in the same way as the Sioux Indians carried the Sioux nation around with them. It is a nation dedicated to cooperation versus competition, to the idea that people should have better means of exchange than property or money, that there should be some other basis for human interaction. It is a nation dedicated to--

THE COURT: Just where it is, that is all.

THE WITNESS: It is in my mind and in the minds of my brothers and sisters. It does not consist of property or material but, rather, of ideas and certain values. We believe in a society--

THE COURT: No, we want the place of residence, if he has one, place of doing business, if you have a business. Nothing about philosophy or India, sir. Just where you live, if you have a place to live. Now you said Woodstock. In what state is Woodstock?

THE WITNESS: It is in the state of mind, in the mind of myself and my brothers and sisters. It is a conspiracy. Presently, the nation is held captive, in the penitentiaries of the institutions of a decaying system.

MR. WEINGLASS: Can you tell the Court and jury your present age?

THE WITNESS: My age is 33. 1 am a child of the 60s.

MR. WEINGLASS: When were you born?

THE WITNESS: Psychologically, 1960.

MR. SCHULTZ: Objection, if the Court please. I move to strike the answer.

MR. WEINGLASS: What is the actual date of your birth?

THE WITNESS: November 30,1936.

MR. WEINGLASS: Between the date of your birth, November 30, 1936, and May 1, 1960, what if anything occurred in your life?

THE WITNESS: Nothing. I believe it is called an American education.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

THE WITNESS: Huh.

MR. WEINGLASS: Abbie, could you tell the Court and jury--

MR. SCHULTZ: His name isn't Abbie. I object to this informality.

MR. WEINGLASS: Can you tell the Court and jury what is your present occupation?

THE WITNESS: I am a cultural revolutionary. Well, I am really a defendant---full-time.

MR. WEINGLASS: What do you mean by the phrase "cultural revolutionary?"

THE WITNESS: Well, I suppose it is a person who tries to shape and participate in the values, and the mores, the customs and the style of living of new people who eventually become inhabitants of a new nation and a new society through art and poetry, theater, and music.

MR. WEINGLASS: What have you done yourself to participate in that revolution?

THE WITNESS: Well, I have been a rock and roll singer. I am a reporter with the Liberation News Service. I am a poet. I am a film maker. I made a movie called "Yippies Tour Chicago or How I Spent My Summer Vacation." Currently, I am negotiating with United Artists and MGM to do a movie in Hollywood.
I have written an extensive pamphlet on how to live free in the city of New York.
I have written two books, one called Revolution for The Hell of It under the pseudonym Free, and one called, Woodstock Nation.

MR. WEINGLASS: Taking you back to the spring of 1960, approximately May 1, 1960, will you tell the Court and jury where you were?

MR. SCHULTZ: 1960?

THE WITNESS: That's right.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Your Honor, that date has great relevance to the trial. May 1, 1960, was this witness' first public demonstration. I am going to bring him down through Chicago.

THE COURT: Not in my presence, you are not going to bring him down. I sustain the objection to the question.

THE WITNESS: My background has nothing to do with my state of mind?

THE COURT: Will you remain quiet while I am making a ruling? I know you have no respect for me.

MR. KUNSTLER: Your Honor, that is totally unwarranted. I think your remarks call for a motion for a mistrial.

THE COURT: And your motion calls for a denial of the motion. Mr. Weinglass, continue with your examination.

MR. KUNSTLER: You denied my motion? I hadn't even started to argue it.

THE COURT: I don't need any argument on that one. The witness turned his back on me while he was on the witness stand.

THE WITNESS: I was just looking at the pictures of the long hairs up on the wall . . . .

THE COURT: . . . . I will let the witness tell about this asserted conversation with Mr. Rubin on the occasion described.

MR. WEINGLASS: What was the conversation at that time?

THE WITNESS: Jerry Rubin told me that he had come to New York to be project director of a peace march in Washington that was going to march to the Pentagon in October, October 21. He said that the peace movement suffered from a certain kind of attitude, mainly that it was based solely on the issue of the Vietnam war. He said that the war in Vietnam was not just an accident but a direct by-product of the kind of system, a capitalist system in the country, and that we had to begin to put forth new kinds of values, especially to young people in the country, to make a kind of society in which a Vietnam war would not be possible.
And he felt that these attitudes and values were present in the hippie movement and many of the techniques, the guerrilla theater techniques that had been used and many of these methods of communication would allow for people to participate and become involved in a new kind of democracy.
I said that the Pentagon was a five-sided evil symbol in most religions and that it might be possible to approach this from a religious point of view. If we got large numbers of people to surround the Pentagon, we could exorcize it of its evil spirits.
So I had agreed at that point to begin working on the exorcism of the Pentagon demonstration.

MR. WEINGLASS: Prior to the date of the demonstration which is October, did you go to the Pentagon?

THE WITNESS: Yes. I went about a week or two before with one of my close brothers, Martin Carey, a poster maker, and we measured the Pentagon, the two of us, to see how many people would fit around it. We only had to do one side because it is just multiplied by five.
We got arrested. It's illegal to measure the Pentagon. I didn't know it up to that point.
When we were arrested they asked us what we were doing. We said it was to measure the Pentagon and we wanted a permit to raise it 300 feet in the air, and they said "How about 10?" So we said "OK".
And they threw us out of the Pentagon and we went back to New York and had a press conference, told them what it was about.
We also introduced a drug called lace, which, when you squirted it at the policemen made them take their clothes off and make love, a very potent drug.

MR. WEINGLASS: Did you mean literally that the building was to rise up 300 feet off the ground?

MR. SCHULTZ: I can't cross-examine about his meaning literally.

THE COURT: I sustain the objection.

MR. SCHULTZ: I would ask Mr. Weinglass please get on with the trial of this case and stop playing around with raising the Pentagon 10 feet or 300 feet off the ground.

MR. WEINGLASS: Your Honor, I am glad to see Mr. Schultz finally concedes that things like levitating the Pentagon building, putting LSD in the water, 10,000 people walking nude on Lake Michigan, and a $200,000 bribe attempt are all playing around. I am willing to concede that fact, that it was all playing around, it was a play idea of this witness, and if he is willing to concede it, we can all go home.

THE COURT: I sustain the objection.

MR. WEINGLASS: Did you intend that the people who surrounded the Pentagon should do anything of a violent nature whatever to cause the building to rise 300 feet in the air and be exercised of evil spirits?

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Could you indicate to the Court and jury whether or not the Pentagon was, in fact, exercised of its evil spirits?

THE WITNESS: Yes, I believe it was. . . .

MR. WEINGLASS: Now, drawing your attention to the first week of December 1967, did you have occasion to meet with Jerry Rubin and the others?

THE WITNESS: Yes.

MR. WEINGLASS: Will you relate to the Court and jury what the conversation was?

THE WITNESS: Yes.
We talked about the possibility of having demonstrations at the Democratic Convention in Chicago, Illinois, that was going to be occurring that August. I am not sure that we knew at that point that it was in Chicago. Wherever it was, we were planning on going.
Jerry Rubin, I believe, said that it would be a good idea to call it the Festival of Life in contrast to the Convention of Death, and to have it in some kind of public area, like a park or something, in Chicago.
One thing that I was very particular about was that we didn't have any concept of leadership involved. There was a feeling of young people that they didn't want to listen to leaders. We had to create a kind of situation in which people would be allowed to participate and become in a real sense their own leaders.
I think it was then after this that Paul Krassner said the word "YIPPIE," and we felt that that expressed in a kind of slogan and advertising sense the spirit that we wanted to put forth in Chicago, and we adopted that as our password, really. . . .
Anita [Hoffman] said that "Yippie" would be understood by our generation, that straight newspapers like the New York Times and the U.S. Government and the courts and everything wouldn't take it seriously unless it had a formal name, so she came up with the name: "Youth International Party." She said we could play a lot of jokes on the concept of "party" because everybody would think that we were this huge international conspiracy, but that in actuality we were a party that you had fun at.
Nancy [Kursham] said that fun was an integral ingredient, that people in America, because they were being programmed like IBM cards, weren't having enough fun in life and that if you watched television, the only people that you saw having any fun were people who were buying lousy junk on television commercials, and that this would be a whole new attitude because you would see people, young people, having fun while they were protesting the system, and that young people all around this country and around the world would be turned on for that kind of an attitude.
I said that fun was very important, too, that it was a direct rebuttal of the kind of ethics and morals that were being put forth in the country to keep people working in a rat race which didn't make any sense because in a few years that machines would do all the work anyway, that there was a whole system of values that people were taught to postpone their pleasure, to put all their money in the bank, to buy life insurance, a whole bunch of things that didn't make any sense to our generation at all, and that fun actually was becoming quite subversive.
Jerry said that because of our action at the Stock Exchange in throwing out the money, that within a few weeks the Wall Street brokers there had totally enclosed the whole stock exchange in bulletproof, shatterproof glass, that cost something like $20,000 because they were afraid we'd come back and throw money out again.
He said that for hundreds of years political cartoonists had always pictured corrupt politicians in the guise of a pig, and he said that it would be great theater if we ran a pig for President, and we all took that on as like a great idea and that's more or less---that was the founding.

MR. WEINGLASS: The document that is before you, D-222 for identification, what is that document?

THE WITNESS: It was our initial call to people to describe what Yippie was about and why we were coming to Chicago.

MR. WEINGLASS: Now, Abbie, could you read the entire document to the jury.

THE WITNESS: It says:
"A STATEMENT FROM YIP!
"Join us in Chicago in August for an international festival of youth, music, and theater. Rise up and abandon the creeping meatball! Come all you rebels, youth spirits, rock minstrels, truth-seekers, peacock-freaks, poets, barricade-jumpers, dancers, lovers and artists!
"It is summer. It is the last week in August, and the NATIONAL DEATH PARTY meets to bless Lyndon Johnson. We are there! There are 50,000 of us dancing in the streets, throbbing with amplifiers and harmony. We are making love in the parks. We are reading, singing, laughing, printing newspapers, groping, and making a mock convention, and celebrating the birth of FREE AMERICA in our own time.
"Everything will be free. Bring blankets, tents, draft-cards, body-paint, Mr. Leary's Cow, food to share, music, eager skin, and happiness. The threats of LBJ, Mayor Daley, and J. Edgar Freako will not stop us. We are coming! We are coming from all over the world!
"The life of the American spirit is being torn asunder by the forces of violence, decay, and the napalm-cancer fiend. We demand the Politics of Ecstasy! We are the delicate spores of the new fierceness that will change America. We will create our own reality, we are Free America! And we will not accept the false theater of the Death Convention.
"We will be in Chicago. Begin preparations now! Chicago is yours! Do it!"
"Do it!" was a slogan like "Yippie." We use that a lot and it meant that each person that came should take on the responsibility for being his own leader-that we should, in fact, have a leaderless society.
We shortly thereafter opened an office and people worked in the office on what we call movement salaries, subsistence, thirty dollars a week. We had what the straight world would call a staff and an office although we called it an energy center and regarded ourselves as a tribe or a family.

[SashaGallagher]

MR. WEINGLASS: Will you please identify yourself for the record?

THE WITNESS: My name is Abbie. I am an orphan of America.

MR. SCHULTZ: Your Honor, may the record show it is the defendant Hoffman who has taken the stand?

THE COURT: Oh, yes. It may so indicate. . . .

MR. WEINGLASS: Where do you reside?

THE WITNESS: I live in Woodstock Nation.

MR. WEINGLASS: Will you tell the Court and jury where it is?

THE WITNESS: Yes. It is a nation of alienated young people. We carry it around with us as a state of mind in the same way as the Sioux Indians carried the Sioux nation around with them. It is a nation dedicated to cooperation versus competition, to the idea that people should have better means of exchange than property or money, that there should be some other basis for human interaction. It is a nation dedicated to--

THE COURT: Just where it is, that is all.

THE WITNESS: It is in my mind and in the minds of my brothers and sisters. It does not consist of property or material but, rather, of ideas and certain values. We believe in a society--

THE COURT: No, we want the place of residence, if he has one, place of doing business, if you have a business. Nothing about philosophy or India, sir. Just where you live, if you have a place to live. Now you said Woodstock. In what state is Woodstock?

THE WITNESS: It is in the state of mind, in the mind of myself and my brothers and sisters. It is a conspiracy. Presently, the nation is held captive, in the penitentiaries of the institutions of a decaying system.

MR. WEINGLASS: Can you tell the Court and jury your present age?

THE WITNESS: My age is 33. 1 am a child of the 60s.

MR. WEINGLASS: When were you born?

THE WITNESS: Psychologically, 1960.

MR. SCHULTZ: Objection, if the Court please. I move to strike the answer.

MR. WEINGLASS: What is the actual date of your birth?

THE WITNESS: November 30,1936.

MR. WEINGLASS: Between the date of your birth, November 30, 1936, and May 1, 1960, what if anything occurred in your life?

THE WITNESS: Nothing. I believe it is called an American education.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

THE WITNESS: Huh.

MR. WEINGLASS: Abbie, could you tell the Court and jury--

MR. SCHULTZ: His name isn't Abbie. I object to this informality.

MR. WEINGLASS: Can you tell the Court and jury what is your present occupation?

THE WITNESS: I am a cultural revolutionary. Well, I am really a defendant---full-time.

MR. WEINGLASS: What do you mean by the phrase "cultural revolutionary?"

THE WITNESS: Well, I suppose it is a person who tries to shape and participate in the values, and the mores, the customs and the style of living of new people who eventually become inhabitants of a new nation and a new society through art and poetry, theater, and music.

MR. WEINGLASS: What have you done yourself to participate in that revolution?

THE WITNESS: Well, I have been a rock and roll singer. I am a reporter with the Liberation News Service. I am a poet. I am a film maker. I made a movie called "Yippies Tour Chicago or How I Spent My Summer Vacation." Currently, I am negotiating with United Artists and MGM to do a movie in Hollywood.
I have written an extensive pamphlet on how to live free in the city of New York.
I have written two books, one called Revolution for The Hell of It under the pseudonym Free, and one called, Woodstock Nation.

MR. WEINGLASS: Taking you back to the spring of 1960, approximately May 1, 1960, will you tell the Court and jury where you were?

MR. SCHULTZ: 1960?

THE WITNESS: That's right.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Your Honor, that date has great relevance to the trial. May 1, 1960, was this witness' first public demonstration. I am going to bring him down through Chicago.

THE COURT: Not in my presence, you are not going to bring him down. I sustain the objection to the question.

THE WITNESS: My background has nothing to do with my state of mind?

THE COURT: Will you remain quiet while I am making a ruling? I know you have no respect for me.

MR. KUNSTLER: Your Honor, that is totally unwarranted. I think your remarks call for a motion for a mistrial.

THE COURT: And your motion calls for a denial of the motion. Mr. Weinglass, continue with your examination.

MR. KUNSTLER: You denied my motion? I hadn't even started to argue it.

THE COURT: I don't need any argument on that one. The witness turned his back on me while he was on the witness stand.

THE WITNESS: I was just looking at the pictures of the long hairs up on the wall . . . .

THE COURT: . . . . I will let the witness tell about this asserted conversation with Mr. Rubin on the occasion described.

MR. WEINGLASS: What was the conversation at that time?

THE WITNESS: Jerry Rubin told me that he had come to New York to be project director of a peace march in Washington that was going to march to the Pentagon in October, October 21. He said that the peace movement suffered from a certain kind of attitude, mainly that it was based solely on the issue of the Vietnam war. He said that the war in Vietnam was not just an accident but a direct by-product of the kind of system, a capitalist system in the country, and that we had to begin to put forth new kinds of values, especially to young people in the country, to make a kind of society in which a Vietnam war would not be possible.
And he felt that these attitudes and values were present in the hippie movement and many of the techniques, the guerrilla theater techniques that had been used and many of these methods of communication would allow for people to participate and become involved in a new kind of democracy.
I said that the Pentagon was a five-sided evil symbol in most religions and that it might be possible to approach this from a religious point of view. If we got large numbers of people to surround the Pentagon, we could exorcize it of its evil spirits.
So I had agreed at that point to begin working on the exorcism of the Pentagon demonstration.

MR. WEINGLASS: Prior to the date of the demonstration which is October, did you go to the Pentagon?

THE WITNESS: Yes. I went about a week or two before with one of my close brothers, Martin Carey, a poster maker, and we measured the Pentagon, the two of us, to see how many people would fit around it. We only had to do one side because it is just multiplied by five.
We got arrested. It's illegal to measure the Pentagon. I didn't know it up to that point.
When we were arrested they asked us what we were doing. We said it was to measure the Pentagon and we wanted a permit to raise it 300 feet in the air, and they said "How about 10?" So we said "OK".
And they threw us out of the Pentagon and we went back to New York and had a press conference, told them what it was about.
We also introduced a drug called lace, which, when you squirted it at the policemen made them take their clothes off and make love, a very potent drug.

MR. WEINGLASS: Did you mean literally that the building was to rise up 300 feet off the ground?

MR. SCHULTZ: I can't cross-examine about his meaning literally.

THE COURT: I sustain the objection.

MR. SCHULTZ: I would ask Mr. Weinglass please get on with the trial of this case and stop playing around with raising the Pentagon 10 feet or 300 feet off the ground.

MR. WEINGLASS: Your Honor, I am glad to see Mr. Schultz finally concedes that things like levitating the Pentagon building, putting LSD in the water, 10,000 people walking nude on Lake Michigan, and a $200,000 bribe attempt are all playing around. I am willing to concede that fact, that it was all playing around, it was a play idea of this witness, and if he is willing to concede it, we can all go home.

THE COURT: I sustain the objection.

MR. WEINGLASS: Did you intend that the people who surrounded the Pentagon should do anything of a violent nature whatever to cause the building to rise 300 feet in the air and be exercised of evil spirits?

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Could you indicate to the Court and jury whether or not the Pentagon was, in fact, exercised of its evil spirits?

THE WITNESS: Yes, I believe it was. . . .

MR. WEINGLASS: Now, drawing your attention to the first week of December 1967, did you have occasion to meet with Jerry Rubin and the others?

THE WITNESS: Yes.

MR. WEINGLASS: Will you relate to the Court and jury what the conversation was?

THE WITNESS: Yes.
We talked about the possibility of having demonstrations at the Democratic Convention in Chicago, Illinois, that was going to be occurring that August. I am not sure that we knew at that point that it was in Chicago. Wherever it was, we were planning on going.
Jerry Rubin, I believe, said that it would be a good idea to call it the Festival of Life in contrast to the Convention of Death, and to have it in some kind of public area, like a park or something, in Chicago.
One thing that I was very particular about was that we didn't have any concept of leadership involved. There was a feeling of young people that they didn't want to listen to leaders. We had to create a kind of situation in which people would be allowed to participate and become in a real sense their own leaders.
I think it was then after this that Paul Krassner said the word "YIPPIE," and we felt that that expressed in a kind of slogan and advertising sense the spirit that we wanted to put forth in Chicago, and we adopted that as our password, really. . . .
Anita [Hoffman] said that "Yippie" would be understood by our generation, that straight newspapers like the New York Times and the U.S. Government and the courts and everything wouldn't take it seriously unless it had a formal name, so she came up with the name: "Youth International Party." She said we could play a lot of jokes on the concept of "party" because everybody would think that we were this huge international conspiracy, but that in actuality we were a party that you had fun at.
Nancy [Kursham] said that fun was an integral ingredient, that people in America, because they were being programmed like IBM cards, weren't having enough fun in life and that if you watched television, the only people that you saw having any fun were people who were buying lousy junk on television commercials, and that this would be a whole new attitude because you would see people, young people, having fun while they were protesting the system, and that young people all around this country and around the world would be turned on for that kind of an attitude.
I said that fun was very important, too, that it was a direct rebuttal of the kind of ethics and morals that were being put forth in the country to keep people working in a rat race which didn't make any sense because in a few years that machines would do all the work anyway, that there was a whole system of values that people were taught to postpone their pleasure, to put all their money in the bank, to buy life insurance, a whole bunch of things that didn't make any sense to our generation at all, and that fun actually was becoming quite subversive.
Jerry said that because of our action at the Stock Exchange in throwing out the money, that within a few weeks the Wall Street brokers there had totally enclosed the whole stock exchange in bulletproof, shatterproof glass, that cost something like $20,000 because they were afraid we'd come back and throw money out again.
He said that for hundreds of years political cartoonists had always pictured corrupt politicians in the guise of a pig, and he said that it would be great theater if we ran a pig for President, and we all took that on as like a great idea and that's more or less---that was the founding.

MR. WEINGLASS: The document that is before you, D-222 for identification, what is that document?

THE WITNESS: It was our initial call to people to describe what Yippie was about and why we were coming to Chicago.

MR. WEINGLASS: Now, Abbie, could you read the entire document to the jury.

THE WITNESS: It says:
"A STATEMENT FROM YIP!
"Join us in Chicago in August for an international festival of youth, music, and theater. Rise up and abandon the creeping meatball! Come all you rebels, youth spirits, rock minstrels, truth-seekers, peacock-freaks, poets, barricade-jumpers, dancers, lovers and artists!
"It is summer. It is the last week in August, and the NATIONAL DEATH PARTY meets to bless Lyndon Johnson. We are there! There are 50,000 of us dancing in the streets, throbbing with amplifiers and harmony. We are making love in the parks. We are reading, singing, laughing, printing newspapers, groping, and making a mock convention, and celebrating the birth of FREE AMERICA in our own time.
"Everything will be free. Bring blankets, tents, draft-cards, body-paint, Mr. Leary's Cow, food to share, music, eager skin, and happiness. The threats of LBJ, Mayor Daley, and J. Edgar Freako will not stop us. We are coming! We are coming from all over the world!
"The life of the American spirit is being torn asunder by the forces of violence, decay, and the napalm-cancer fiend. We demand the Politics of Ecstasy! We are the delicate spores of the new fierceness that will change America. We will create our own reality, we are Free America! And we will not accept the false theater of the Death Convention.
"We will be in Chicago. Begin preparations now! Chicago is yours! Do it!"
"Do it!" was a slogan like "Yippie." We use that a lot and it meant that each person that came should take on the responsibility for being his own leader-that we should, in fact, have a leaderless society.
We shortly thereafter opened an office and people worked in the office on what we call movement salaries, subsistence, thirty dollars a week. We had what the straight world would call a staff and an office although we called it an energy center and regarded ourselves as a tribe or a family.

[SashaGallagher]

MR. WEINGLASS: Will you please identify yourself for the record?

THE WITNESS: My name is Abbie. I am an orphan of America.

MR. SCHULTZ: Your Honor, may the record show it is the defendant Hoffman who has taken the stand?

THE COURT: Oh, yes. It may so indicate. . . .

MR. WEINGLASS: Where do you reside?

THE WITNESS: I live in Woodstock Nation.

MR. WEINGLASS: Will you tell the Court and jury where it is?

THE WITNESS: Yes. It is a nation of alienated young people. We carry it around with us as a state of mind in the same way as the Sioux Indians carried the Sioux nation around with them. It is a nation dedicated to cooperation versus competition, to the idea that people should have better means of exchange than property or money, that there should be some other basis for human interaction. It is a nation dedicated to--

THE COURT: Just where it is, that is all.

THE WITNESS: It is in my mind and in the minds of my brothers and sisters. It does not consist of property or material but, rather, of ideas and certain values. We believe in a society--

THE COURT: No, we want the place of residence, if he has one, place of doing business, if you have a business. Nothing about philosophy or India, sir. Just where you live, if you have a place to live. Now you said Woodstock. In what state is Woodstock?

THE WITNESS: It is in the state of mind, in the mind of myself and my brothers and sisters. It is a conspiracy. Presently, the nation is held captive, in the penitentiaries of the institutions of a decaying system.

MR. WEINGLASS: Can you tell the Court and jury your present age?

THE WITNESS: My age is 33. 1 am a child of the 60s.

MR. WEINGLASS: When were you born?

THE WITNESS: Psychologically, 1960.

MR. SCHULTZ: Objection, if the Court please. I move to strike the answer.

MR. WEINGLASS: What is the actual date of your birth?

THE WITNESS: November 30,1936.

MR. WEINGLASS: Between the date of your birth, November 30, 1936, and May 1, 1960, what if anything occurred in your life?

THE WITNESS: Nothing. I believe it is called an American education.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

THE WITNESS: Huh.

MR. WEINGLASS: Abbie, could you tell the Court and jury--

MR. SCHULTZ: His name isn't Abbie. I object to this informality.

MR. WEINGLASS: Can you tell the Court and jury what is your present occupation?

THE WITNESS: I am a cultural revolutionary. Well, I am really a defendant---full-time.

MR. WEINGLASS: What do you mean by the phrase "cultural revolutionary?"

THE WITNESS: Well, I suppose it is a person who tries to shape and participate in the values, and the mores, the customs and the style of living of new people who eventually become inhabitants of a new nation and a new society through art and poetry, theater, and music.

MR. WEINGLASS: What have you done yourself to participate in that revolution?

THE WITNESS: Well, I have been a rock and roll singer. I am a reporter with the Liberation News Service. I am a poet. I am a film maker. I made a movie called "Yippies Tour Chicago or How I Spent My Summer Vacation." Currently, I am negotiating with United Artists and MGM to do a movie in Hollywood.
I have written an extensive pamphlet on how to live free in the city of New York.
I have written two books, one called Revolution for The Hell of It under the pseudonym Free, and one called, Woodstock Nation.

MR. WEINGLASS: Taking you back to the spring of 1960, approximately May 1, 1960, will you tell the Court and jury where you were?

MR. SCHULTZ: 1960?

THE WITNESS: That's right.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Your Honor, that date has great relevance to the trial. May 1, 1960, was this witness' first public demonstration. I am going to bring him down through Chicago.

THE COURT: Not in my presence, you are not going to bring him down. I sustain the objection to the question.

THE WITNESS: My background has nothing to do with my state of mind?

THE COURT: Will you remain quiet while I am making a ruling? I know you have no respect for me.

MR. KUNSTLER: Your Honor, that is totally unwarranted. I think your remarks call for a motion for a mistrial.

THE COURT: And your motion calls for a denial of the motion. Mr. Weinglass, continue with your examination.

MR. KUNSTLER: You denied my motion? I hadn't even started to argue it.

THE COURT: I don't need any argument on that one. The witness turned his back on me while he was on the witness stand.

THE WITNESS: I was just looking at the pictures of the long hairs up on the wall . . . .

THE COURT: . . . . I will let the witness tell about this asserted conversation with Mr. Rubin on the occasion described.

MR. WEINGLASS: What was the conversation at that time?

THE WITNESS: Jerry Rubin told me that he had come to New York to be project director of a peace march in Washington that was going to march to the Pentagon in October, October 21. He said that the peace movement suffered from a certain kind of attitude, mainly that it was based solely on the issue of the Vietnam war. He said that the war in Vietnam was not just an accident but a direct by-product of the kind of system, a capitalist system in the country, and that we had to begin to put forth new kinds of values, especially to young people in the country, to make a kind of society in which a Vietnam war would not be possible.
And he felt that these attitudes and values were present in the hippie movement and many of the techniques, the guerrilla theater techniques that had been used and many of these methods of communication would allow for people to participate and become involved in a new kind of democracy.
I said that the Pentagon was a five-sided evil symbol in most religions and that it might be possible to approach this from a religious point of view. If we got large numbers of people to surround the Pentagon, we could exorcize it of its evil spirits.
So I had agreed at that point to begin working on the exorcism of the Pentagon demonstration.

MR. WEINGLASS: Prior to the date of the demonstration which is October, did you go to the Pentagon?

THE WITNESS: Yes. I went about a week or two before with one of my close brothers, Martin Carey, a poster maker, and we measured the Pentagon, the two of us, to see how many people would fit around it. We only had to do one side because it is just multiplied by five.
We got arrested. It's illegal to measure the Pentagon. I didn't know it up to that point.
When we were arrested they asked us what we were doing. We said it was to measure the Pentagon and we wanted a permit to raise it 300 feet in the air, and they said "How about 10?" So we said "OK".
And they threw us out of the Pentagon and we went back to New York and had a press conference, told them what it was about.
We also introduced a drug called lace, which, when you squirted it at the policemen made them take their clothes off and make love, a very potent drug.

MR. WEINGLASS: Did you mean literally that the building was to rise up 300 feet off the ground?

MR. SCHULTZ: I can't cross-examine about his meaning literally.

THE COURT: I sustain the objection.

MR. SCHULTZ: I would ask Mr. Weinglass please get on with the trial of this case and stop playing around with raising the Pentagon 10 feet or 300 feet off the ground.

MR. WEINGLASS: Your Honor, I am glad to see Mr. Schultz finally concedes that things like levitating the Pentagon building, putting LSD in the water, 10,000 people walking nude on Lake Michigan, and a $200,000 bribe attempt are all playing around. I am willing to concede that fact, that it was all playing around, it was a play idea of this witness, and if he is willing to concede it, we can all go home.

THE COURT: I sustain the objection.

MR. WEINGLASS: Did you intend that the people who surrounded the Pentagon should do anything of a violent nature whatever to cause the building to rise 300 feet in the air and be exercised of evil spirits?

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Could you indicate to the Court and jury whether or not the Pentagon was, in fact, exercised of its evil spirits?

THE WITNESS: Yes, I believe it was. . . .

MR. WEINGLASS: Now, drawing your attention to the first week of December 1967, did you have occasion to meet with Jerry Rubin and the others?

THE WITNESS: Yes.

MR. WEINGLASS: Will you relate to the Court and jury what the conversation was?

THE WITNESS: Yes.
We talked about the possibility of having demonstrations at the Democratic Convention in Chicago, Illinois, that was going to be occurring that August. I am not sure that we knew at that point that it was in Chicago. Wherever it was, we were planning on going.
Jerry Rubin, I believe, said that it would be a good idea to call it the Festival of Life in contrast to the Convention of Death, and to have it in some kind of public area, like a park or something, in Chicago.
One thing that I was very particular about was that we didn't have any concept of leadership involved. There was a feeling of young people that they didn't want to listen to leaders. We had to create a kind of situation in which people would be allowed to participate and become in a real sense their own leaders.
I think it was then after this that Paul Krassner said the word "YIPPIE," and we felt that that expressed in a kind of slogan and advertising sense the spirit that we wanted to put forth in Chicago, and we adopted that as our password, really. . . .
Anita [Hoffman] said that "Yippie" would be understood by our generation, that straight newspapers like the New York Times and the U.S. Government and the courts and everything wouldn't take it seriously unless it had a formal name, so she came up with the name: "Youth International Party." She said we could play a lot of jokes on the concept of "party" because everybody would think that we were this huge international conspiracy, but that in actuality we were a party that you had fun at.
Nancy [Kursham] said that fun was an integral ingredient, that people in America, because they were being programmed like IBM cards, weren't having enough fun in life and that if you watched television, the only people that you saw having any fun were people who were buying lousy junk on television commercials, and that this would be a whole new attitude because you would see people, young people, having fun while they were protesting the system, and that young people all around this country and around the world would be turned on for that kind of an attitude.
I said that fun was very important, too, that it was a direct rebuttal of the kind of ethics and morals that were being put forth in the country to keep people working in a rat race which didn't make any sense because in a few years that machines would do all the work anyway, that there was a whole system of values that people were taught to postpone their pleasure, to put all their money in the bank, to buy life insurance, a whole bunch of things that didn't make any sense to our generation at all, and that fun actually was becoming quite subversive.
Jerry said that because of our action at the Stock Exchange in throwing out the money, that within a few weeks the Wall Street brokers there had totally enclosed the whole stock exchange in bulletproof, shatterproof glass, that cost something like $20,000 because they were afraid we'd come back and throw money out again.
He said that for hundreds of years political cartoonists had always pictured corrupt politicians in the guise of a pig, and he said that it would be great theater if we ran a pig for President, and we all took that on as like a great idea and that's more or less---that was the founding.

MR. WEINGLASS: The document that is before you, D-222 for identification, what is that document?

THE WITNESS: It was our initial call to people to describe what Yippie was about and why we were coming to Chicago.

MR. WEINGLASS: Now, Abbie, could you read the entire document to the jury.

THE WITNESS: It says:
"A STATEMENT FROM YIP!
"Join us in Chicago in August for an international festival of youth, music, and theater. Rise up and abandon the creeping meatball! Come all you rebels, youth spirits, rock minstrels, truth-seekers, peacock-freaks, poets, barricade-jumpers, dancers, lovers and artists!
"It is summer. It is the last week in August, and the NATIONAL DEATH PARTY meets to bless Lyndon Johnson. We are there! There are 50,000 of us dancing in the streets, throbbing with amplifiers and harmony. We are making love in the parks. We are reading, singing, laughing, printing newspapers, groping, and making a mock convention, and celebrating the birth of FREE AMERICA in our own time.
"Everything will be free. Bring blankets, tents, draft-cards, body-paint, Mr. Leary's Cow, food to share, music, eager skin, and happiness. The threats of LBJ, Mayor Daley, and J. Edgar Freako will not stop us. We are coming! We are coming from all over the world!
"The life of the American spirit is being torn asunder by the forces of violence, decay, and the napalm-cancer fiend. We demand the Politics of Ecstasy! We are the delicate spores of the new fierceness that will change America. We will create our own reality, we are Free America! And we will not accept the false theater of the Death Convention.
"We will be in Chicago. Begin preparations now! Chicago is yours! Do it!"
"Do it!" was a slogan like "Yippie." We use that a lot and it meant that each person that came should take on the responsibility for being his own leader-that we should, in fact, have a leaderless society.
We shortly thereafter opened an office and people worked in the office on what we call movement salaries, subsistence, thirty dollars a week. We had what the straight world would call a staff and an office although we called it an energy center and regarded ourselves as a tribe or a family.

[SashaGallagher]

MR. WEINGLASS: Will you please identify yourself for the record?

THE WITNESS: My name is Abbie. I am an orphan of America.

MR. SCHULTZ: Your Honor, may the record show it is the defendant Hoffman who has taken the stand?

THE COURT: Oh, yes. It may so indicate. . . .

MR. WEINGLASS: Where do you reside?

THE WITNESS: I live in Woodstock Nation.

MR. WEINGLASS: Will you tell the Court and jury where it is?

THE WITNESS: Yes. It is a nation of alienated young people. We carry it around with us as a state of mind in the same way as the Sioux Indians carried the Sioux nation around with them. It is a nation dedicated to cooperation versus competition, to the idea that people should have better means of exchange than property or money, that there should be some other basis for human interaction. It is a nation dedicated to--

THE COURT: Just where it is, that is all.

THE WITNESS: It is in my mind and in the minds of my brothers and sisters. It does not consist of property or material but, rather, of ideas and certain values. We believe in a society--

THE COURT: No, we want the place of residence, if he has one, place of doing business, if you have a business. Nothing about philosophy or India, sir. Just where you live, if you have a place to live. Now you said Woodstock. In what state is Woodstock?

THE WITNESS: It is in the state of mind, in the mind of myself and my brothers and sisters. It is a conspiracy. Presently, the nation is held captive, in the penitentiaries of the institutions of a decaying system.

MR. WEINGLASS: Can you tell the Court and jury your present age?

THE WITNESS: My age is 33. 1 am a child of the 60s.

MR. WEINGLASS: When were you born?

THE WITNESS: Psychologically, 1960.

MR. SCHULTZ: Objection, if the Court please. I move to strike the answer.

MR. WEINGLASS: What is the actual date of your birth?

THE WITNESS: November 30,1936.

MR. WEINGLASS: Between the date of your birth, November 30, 1936, and May 1, 1960, what if anything occurred in your life?

THE WITNESS: Nothing. I believe it is called an American education.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

THE WITNESS: Huh.

MR. WEINGLASS: Abbie, could you tell the Court and jury--

MR. SCHULTZ: His name isn't Abbie. I object to this informality.

MR. WEINGLASS: Can you tell the Court and jury what is your present occupation?

THE WITNESS: I am a cultural revolutionary. Well, I am really a defendant---full-time.

MR. WEINGLASS: What do you mean by the phrase "cultural revolutionary?"

THE WITNESS: Well, I suppose it is a person who tries to shape and participate in the values, and the mores, the customs and the style of living of new people who eventually become inhabitants of a new nation and a new society through art and poetry, theater, and music.

MR. WEINGLASS: What have you done yourself to participate in that revolution?

THE WITNESS: Well, I have been a rock and roll singer. I am a reporter with the Liberation News Service. I am a poet. I am a film maker. I made a movie called "Yippies Tour Chicago or How I Spent My Summer Vacation." Currently, I am negotiating with United Artists and MGM to do a movie in Hollywood.
I have written an extensive pamphlet on how to live free in the city of New York.
I have written two books, one called Revolution for The Hell of It under the pseudonym Free, and one called, Woodstock Nation.

MR. WEINGLASS: Taking you back to the spring of 1960, approximately May 1, 1960, will you tell the Court and jury where you were?

MR. SCHULTZ: 1960?

THE WITNESS: That's right.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Your Honor, that date has great relevance to the trial. May 1, 1960, was this witness' first public demonstration. I am going to bring him down through Chicago.

THE COURT: Not in my presence, you are not going to bring him down. I sustain the objection to the question.

THE WITNESS: My background has nothing to do with my state of mind?

THE COURT: Will you remain quiet while I am making a ruling? I know you have no respect for me.

MR. KUNSTLER: Your Honor, that is totally unwarranted. I think your remarks call for a motion for a mistrial.

THE COURT: And your motion calls for a denial of the motion. Mr. Weinglass, continue with your examination.

MR. KUNSTLER: You denied my motion? I hadn't even started to argue it.

THE COURT: I don't need any argument on that one. The witness turned his back on me while he was on the witness stand.

THE WITNESS: I was just looking at the pictures of the long hairs up on the wall . . . .

THE COURT: . . . . I will let the witness tell about this asserted conversation with Mr. Rubin on the occasion described.

MR. WEINGLASS: What was the conversation at that time?

THE WITNESS: Jerry Rubin told me that he had come to New York to be project director of a peace march in Washington that was going to march to the Pentagon in October, October 21. He said that the peace movement suffered from a certain kind of attitude, mainly that it was based solely on the issue of the Vietnam war. He said that the war in Vietnam was not just an accident but a direct by-product of the kind of system, a capitalist system in the country, and that we had to begin to put forth new kinds of values, especially to young people in the country, to make a kind of society in which a Vietnam war would not be possible.
And he felt that these attitudes and values were present in the hippie movement and many of the techniques, the guerrilla theater techniques that had been used and many of these methods of communication would allow for people to participate and become involved in a new kind of democracy.
I said that the Pentagon was a five-sided evil symbol in most religions and that it might be possible to approach this from a religious point of view. If we got large numbers of people to surround the Pentagon, we could exorcize it of its evil spirits.
So I had agreed at that point to begin working on the exorcism of the Pentagon demonstration.

MR. WEINGLASS: Prior to the date of the demonstration which is October, did you go to the Pentagon?

THE WITNESS: Yes. I went about a week or two before with one of my close brothers, Martin Carey, a poster maker, and we measured the Pentagon, the two of us, to see how many people would fit around it. We only had to do one side because it is just multiplied by five.
We got arrested. It's illegal to measure the Pentagon. I didn't know it up to that point.
When we were arrested they asked us what we were doing. We said it was to measure the Pentagon and we wanted a permit to raise it 300 feet in the air, and they said "How about 10?" So we said "OK".
And they threw us out of the Pentagon and we went back to New York and had a press conference, told them what it was about.
We also introduced a drug called lace, which, when you squirted it at the policemen made them take their clothes off and make love, a very potent drug.

MR. WEINGLASS: Did you mean literally that the building was to rise up 300 feet off the ground?

MR. SCHULTZ: I can't cross-examine about his meaning literally.

THE COURT: I sustain the objection.

MR. SCHULTZ: I would ask Mr. Weinglass please get on with the trial of this case and stop playing around with raising the Pentagon 10 feet or 300 feet off the ground.

MR. WEINGLASS: Your Honor, I am glad to see Mr. Schultz finally concedes that things like levitating the Pentagon building, putting LSD in the water, 10,000 people walking nude on Lake Michigan, and a $200,000 bribe attempt are all playing around. I am willing to concede that fact, that it was all playing around, it was a play idea of this witness, and if he is willing to concede it, we can all go home.

THE COURT: I sustain the objection.

MR. WEINGLASS: Did you intend that the people who surrounded the Pentagon should do anything of a violent nature whatever to cause the building to rise 300 feet in the air and be exercised of evil spirits?

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Could you indicate to the Court and jury whether or not the Pentagon was, in fact, exercised of its evil spirits?

THE WITNESS: Yes, I believe it was. . . .

MR. WEINGLASS: Now, drawing your attention to the first week of December 1967, did you have occasion to meet with Jerry Rubin and the others?

THE WITNESS: Yes.

MR. WEINGLASS: Will you relate to the Court and jury what the conversation was?

THE WITNESS: Yes.
We talked about the possibility of having demonstrations at the Democratic Convention in Chicago, Illinois, that was going to be occurring that August. I am not sure that we knew at that point that it was in Chicago. Wherever it was, we were planning on going.
Jerry Rubin, I believe, said that it would be a good idea to call it the Festival of Life in contrast to the Convention of Death, and to have it in some kind of public area, like a park or something, in Chicago.
One thing that I was very particular about was that we didn't have any concept of leadership involved. There was a feeling of young people that they didn't want to listen to leaders. We had to create a kind of situation in which people would be allowed to participate and become in a real sense their own leaders.
I think it was then after this that Paul Krassner said the word "YIPPIE," and we felt that that expressed in a kind of slogan and advertising sense the spirit that we wanted to put forth in Chicago, and we adopted that as our password, really. . . .
Anita [Hoffman] said that "Yippie" would be understood by our generation, that straight newspapers like the New York Times and the U.S. Government and the courts and everything wouldn't take it seriously unless it had a formal name, so she came up with the name: "Youth International Party." She said we could play a lot of jokes on the concept of "party" because everybody would think that we were this huge international conspiracy, but that in actuality we were a party that you had fun at.
Nancy [Kursham] said that fun was an integral ingredient, that people in America, because they were being programmed like IBM cards, weren't having enough fun in life and that if you watched television, the only people that you saw having any fun were people who were buying lousy junk on television commercials, and that this would be a whole new attitude because you would see people, young people, having fun while they were protesting the system, and that young people all around this country and around the world would be turned on for that kind of an attitude.
I said that fun was very important, too, that it was a direct rebuttal of the kind of ethics and morals that were being put forth in the country to keep people working in a rat race which didn't make any sense because in a few years that machines would do all the work anyway, that there was a whole system of values that people were taught to postpone their pleasure, to put all their money in the bank, to buy life insurance, a whole bunch of things that didn't make any sense to our generation at all, and that fun actually was becoming quite subversive.
Jerry said that because of our action at the Stock Exchange in throwing out the money, that within a few weeks the Wall Street brokers there had totally enclosed the whole stock exchange in bulletproof, shatterproof glass, that cost something like $20,000 because they were afraid we'd come back and throw money out again.
He said that for hundreds of years political cartoonists had always pictured corrupt politicians in the guise of a pig, and he said that it would be great theater if we ran a pig for President, and we all took that on as like a great idea and that's more or less---that was the founding.

MR. WEINGLASS: The document that is before you, D-222 for identification, what is that document?

THE WITNESS: It was our initial call to people to describe what Yippie was about and why we were coming to Chicago.

MR. WEINGLASS: Now, Abbie, could you read the entire document to the jury.

THE WITNESS: It says:
"A STATEMENT FROM YIP!
"Join us in Chicago in August for an international festival of youth, music, and theater. Rise up and abandon the creeping meatball! Come all you rebels, youth spirits, rock minstrels, truth-seekers, peacock-freaks, poets, barricade-jumpers, dancers, lovers and artists!
"It is summer. It is the last week in August, and the NATIONAL DEATH PARTY meets to bless Lyndon Johnson. We are there! There are 50,000 of us dancing in the streets, throbbing with amplifiers and harmony. We are making love in the parks. We are reading, singing, laughing, printing newspapers, groping, and making a mock convention, and celebrating the birth of FREE AMERICA in our own time.
"Everything will be free. Bring blankets, tents, draft-cards, body-paint, Mr. Leary's Cow, food to share, music, eager skin, and happiness. The threats of LBJ, Mayor Daley, and J. Edgar Freako will not stop us. We are coming! We are coming from all over the world!
"The life of the American spirit is being torn asunder by the forces of violence, decay, and the napalm-cancer fiend. We demand the Politics of Ecstasy! We are the delicate spores of the new fierceness that will change America. We will create our own reality, we are Free America! And we will not accept the false theater of the Death Convention.
"We will be in Chicago. Begin preparations now! Chicago is yours! Do it!"
"Do it!" was a slogan like "Yippie." We use that a lot and it meant that each person that came should take on the responsibility for being his own leader-that we should, in fact, have a leaderless society.
We shortly thereafter opened an office and people worked in the office on what we call movement salaries, subsistence, thirty dollars a week. We had what the straight world would call a staff and an office although we called it an energy center and regarded ourselves as a tribe or a family.

[SashaGallagher]

MR. WEINGLASS: Will you please identify yourself for the record?

THE WITNESS: My name is Abbie. I am an orphan of America.

MR. SCHULTZ: Your Honor, may the record show it is the defendant Hoffman who has taken the stand?

THE COURT: Oh, yes. It may so indicate. . . .

MR. WEINGLASS: Where do you reside?

THE WITNESS: I live in Woodstock Nation.

MR. WEINGLASS: Will you tell the Court and jury where it is?

THE WITNESS: Yes. It is a nation of alienated young people. We carry it around with us as a state of mind in the same way as the Sioux Indians carried the Sioux nation around with them. It is a nation dedicated to cooperation versus competition, to the idea that people should have better means of exchange than property or money, that there should be some other basis for human interaction. It is a nation dedicated to--

THE COURT: Just where it is, that is all.

THE WITNESS: It is in my mind and in the minds of my brothers and sisters. It does not consist of property or material but, rather, of ideas and certain values. We believe in a society--

THE COURT: No, we want the place of residence, if he has one, place of doing business, if you have a business. Nothing about philosophy or India, sir. Just where you live, if you have a place to live. Now you said Woodstock. In what state is Woodstock?

THE WITNESS: It is in the state of mind, in the mind of myself and my brothers and sisters. It is a conspiracy. Presently, the nation is held captive, in the penitentiaries of the institutions of a decaying system.

MR. WEINGLASS: Can you tell the Court and jury your present age?

THE WITNESS: My age is 33. 1 am a child of the 60s.

MR. WEINGLASS: When were you born?

THE WITNESS: Psychologically, 1960.

MR. SCHULTZ: Objection, if the Court please. I move to strike the answer.

MR. WEINGLASS: What is the actual date of your birth?

THE WITNESS: November 30,1936.

MR. WEINGLASS: Between the date of your birth, November 30, 1936, and May 1, 1960, what if anything occurred in your life?

THE WITNESS: Nothing. I believe it is called an American education.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

THE WITNESS: Huh.

MR. WEINGLASS: Abbie, could you tell the Court and jury--

MR. SCHULTZ: His name isn't Abbie. I object to this informality.

MR. WEINGLASS: Can you tell the Court and jury what is your present occupation?

THE WITNESS: I am a cultural revolutionary. Well, I am really a defendant---full-time.

MR. WEINGLASS: What do you mean by the phrase "cultural revolutionary?"

THE WITNESS: Well, I suppose it is a person who tries to shape and participate in the values, and the mores, the customs and the style of living of new people who eventually become inhabitants of a new nation and a new society through art and poetry, theater, and music.

MR. WEINGLASS: What have you done yourself to participate in that revolution?

THE WITNESS: Well, I have been a rock and roll singer. I am a reporter with the Liberation News Service. I am a poet. I am a film maker. I made a movie called "Yippies Tour Chicago or How I Spent My Summer Vacation." Currently, I am negotiating with United Artists and MGM to do a movie in Hollywood.
I have written an extensive pamphlet on how to live free in the city of New York.
I have written two books, one called Revolution for The Hell of It under the pseudonym Free, and one called, Woodstock Nation.

MR. WEINGLASS: Taking you back to the spring of 1960, approximately May 1, 1960, will you tell the Court and jury where you were?

MR. SCHULTZ: 1960?

THE WITNESS: That's right.

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Your Honor, that date has great relevance to the trial. May 1, 1960, was this witness' first public demonstration. I am going to bring him down through Chicago.

THE COURT: Not in my presence, you are not going to bring him down. I sustain the objection to the question.

THE WITNESS: My background has nothing to do with my state of mind?

THE COURT: Will you remain quiet while I am making a ruling? I know you have no respect for me.

MR. KUNSTLER: Your Honor, that is totally unwarranted. I think your remarks call for a motion for a mistrial.

THE COURT: And your motion calls for a denial of the motion. Mr. Weinglass, continue with your examination.

MR. KUNSTLER: You denied my motion? I hadn't even started to argue it.

THE COURT: I don't need any argument on that one. The witness turned his back on me while he was on the witness stand.

THE WITNESS: I was just looking at the pictures of the long hairs up on the wall . . . .

THE COURT: . . . . I will let the witness tell about this asserted conversation with Mr. Rubin on the occasion described.

MR. WEINGLASS: What was the conversation at that time?

THE WITNESS: Jerry Rubin told me that he had come to New York to be project director of a peace march in Washington that was going to march to the Pentagon in October, October 21. He said that the peace movement suffered from a certain kind of attitude, mainly that it was based solely on the issue of the Vietnam war. He said that the war in Vietnam was not just an accident but a direct by-product of the kind of system, a capitalist system in the country, and that we had to begin to put forth new kinds of values, especially to young people in the country, to make a kind of society in which a Vietnam war would not be possible.
And he felt that these attitudes and values were present in the hippie movement and many of the techniques, the guerrilla theater techniques that had been used and many of these methods of communication would allow for people to participate and become involved in a new kind of democracy.
I said that the Pentagon was a five-sided evil symbol in most religions and that it might be possible to approach this from a religious point of view. If we got large numbers of people to surround the Pentagon, we could exorcize it of its evil spirits.
So I had agreed at that point to begin working on the exorcism of the Pentagon demonstration.

MR. WEINGLASS: Prior to the date of the demonstration which is October, did you go to the Pentagon?

THE WITNESS: Yes. I went about a week or two before with one of my close brothers, Martin Carey, a poster maker, and we measured the Pentagon, the two of us, to see how many people would fit around it. We only had to do one side because it is just multiplied by five.
We got arrested. It's illegal to measure the Pentagon. I didn't know it up to that point.
When we were arrested they asked us what we were doing. We said it was to measure the Pentagon and we wanted a permit to raise it 300 feet in the air, and they said "How about 10?" So we said "OK".
And they threw us out of the Pentagon and we went back to New York and had a press conference, told them what it was about.
We also introduced a drug called lace, which, when you squirted it at the policemen made them take their clothes off and make love, a very potent drug.

MR. WEINGLASS: Did you mean literally that the building was to rise up 300 feet off the ground?

MR. SCHULTZ: I can't cross-examine about his meaning literally.

THE COURT: I sustain the objection.

MR. SCHULTZ: I would ask Mr. Weinglass please get on with the trial of this case and stop playing around with raising the Pentagon 10 feet or 300 feet off the ground.

MR. WEINGLASS: Your Honor, I am glad to see Mr. Schultz finally concedes that things like levitating the Pentagon building, putting LSD in the water, 10,000 people walking nude on Lake Michigan, and a $200,000 bribe attempt are all playing around. I am willing to concede that fact, that it was all playing around, it was a play idea of this witness, and if he is willing to concede it, we can all go home.

THE COURT: I sustain the objection.

MR. WEINGLASS: Did you intend that the people who surrounded the Pentagon should do anything of a violent nature whatever to cause the building to rise 300 feet in the air and be exercised of evil spirits?

MR. SCHULTZ: Objection.

THE COURT: I sustain the objection.

MR. WEINGLASS: Could you indicate to the Court and jury whether or not the Pentagon was, in fact, exercised of its evil spirits?

THE WITNESS: Yes, I believe it was. . . .

MR. WEINGLASS: Now, drawing your attention to the first week of December 1967, did you have occasion to meet with Jerry Rubin and the others?

THE WITNESS: Yes.

MR. WEINGLASS: Will you relate to the Court and jury what the conversation was?

THE WITNESS: Yes.
We talked about the possibility of having demonstrations at the Democratic Convention in Chicago, Illinois, that was going to be occurring that August. I am not sure that we knew at that point that it was in Chicago. Wherever it was, we were planning on going.
Jerry Rubin, I believe, said that it would be a good idea to call it the Festival of Life in contrast to the Convention of Death, and to have it in some kind of public area, like a park or something, in Chicago.
One thing that I was very particular about was that we didn't have any concept of leadership involved. There was a feeling of young people that they didn't want to listen to leaders. We had to create a kind of situation in which people would be allowed to participate and become in a real sense their own leaders.
I think it was then after this that Paul Krassner said the word "YIPPIE," and we felt that that expressed in a kind of slogan and advertising sense the spirit that we wanted to put forth in Chicago, and we adopted that as our password, really. . . .
Anita [Hoffman] said that "Yippie" would be understood by our generation, that straight newspapers like the New York Times and the U.S. Government and the courts and everything wouldn't take it seriously unless it had a formal name, so she came up with the name: "Youth International Party." She said we could play a lot of jokes on the concept of "party" because everybody would think that we were this huge international conspiracy, but that in actuality we were a party that you had fun at.
Nancy [Kursham] said that fun was an integral ingredient, that people in America, because they were being programmed like IBM cards, weren't having enough fun in life and that if you watched television, the only people that you saw having any fun were people who were buying lousy junk on television commercials, and that this would be a whole new attitude because you would see people, young people, having fun while they were protesting the system, and that young people all around this country and around the world would be turned on for that kind of an attitude.
I said that fun was very important, too, that it was a direct rebuttal of the kind of ethics and morals that were being put forth in the country to keep people working in a rat race which didn't make any sense because in a few years that machines would do all the work anyway, that there was a whole system of values that people were taught to postpone their pleasure, to put all their money in the bank, to buy life insurance, a whole bunch of things that didn't make any sense to our generation at all, and that fun actually was becoming quite subversive.
Jerry said that because of our action at the Stock Exchange in throwing out the money, that within a few weeks the Wall Street brokers there had totally enclosed the whole stock exchange in bulletproof, shatterproof glass, that cost something like $20,000 because they were afraid we'd come back and throw money out again.
He said that for hundreds of years political cartoonists had always pictured corrupt politicians in the guise of a pig, and he said that it would be great theater if we ran a pig for President, and we all took that on as like a great idea and that's more or less---that was the founding.

MR. WEINGLASS: The document that is before you, D-222 for identification, what is that document?

THE WITNESS: It was our initial call to people to describe what Yippie was about and why we were coming to Chicago.

MR. WEINGLASS: Now, Abbie, could you read the entire document to the jury.

THE WITNESS: It says:
"A STATEMENT FROM YIP!
"Join us in Chicago in August for an international festival of youth, music, and theater. Rise up and abandon the creeping meatball! Come all you rebels, youth spirits, rock minstrels, truth-seekers, peacock-freaks, poets, barricade-jumpers, dancers, lovers and artists!
"It is summer. It is the last week in August, and the NATIONAL DEATH PARTY meets to bless Lyndon Johnson. We are there! There are 50,000 of us dancing in the streets, throbbing with amplifiers and harmony. We are making love in the parks. We are reading, singing, laughing, printing newspapers, groping, and making a mock convention, and celebrating the birth of FREE AMERICA in our own time.
"Everything will be free. Bring blankets, tents, draft-cards, body-paint, Mr. Leary's Cow, food to share, music, eager skin, and happiness. The threats of LBJ, Mayor Daley, and J. Edgar Freako will not stop us. We are coming! We are coming from all over the world!
"The life of the American spirit is being torn asunder by the forces of violence, decay, and the napalm-cancer fiend. We demand the Politics of Ecstasy! We are the delicate spores of the new fierceness that will change America. We will create our own reality, we are Free America! And we will not accept the false theater of the Death Convention.
"We will be in Chicago. Begin preparations now! Chicago is yours! Do it!"
"Do it!" was a slogan like "Yippie." We use that a lot and it meant that each person that came should take on the responsibility for being his own leader-that we should, in fact, have a leaderless society.
We shortly thereafter opened an office and people worked in the office on what we call movement salaries, subsistence, thirty dollars a week. We had what the straight world would call a staff and an office although we called it an energy center and regarded ourselves as a tribe or a family.