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The doors of perception pdf

Continue Half an hour after swallowing the drug I became aware of the slow dance of golden lights... Among the most profound studies of the effects of mind-expanding drugs ever written, here are two complete classic books - Doors of Perception and , in which Aldous Huxley, author of the bestselling , shows the distant boundaries of the mind and the unmarked realm of human consciousness. This new edition also features an additional essay, Drugs That Shape Men's Minds, which is being included for the first time. Book by Aldous Huxley This article is about the book by Aldous Huxley. For Dave Pike's album, see Doors of Perception (album). Двери восприятия Первое издание (Великобритания)АвторAldous HuxleyCountryUnited KingdomLanguageEnglishSubjectPhilosophypsychologyОпубликовано1954 Чатто и Виндус (Великобритания) Харпер и строка (США) Медиа TypePrint (hardback ) Pages63 (жесткий переплет, первое издание; без сопроводительного эссе 1956 Небеса и ад)ISBN0-06-059518-3OCLC54372147 Дьюи Decimal615/.7883 22LC ClassRM666.P48 H9 92004 Часть серии onPsychedelia искусств Психоделическое искусство Алгоритмическое искусство Diffraction Fractal искусства жидкого светового шоу ЛСД искусства Пейсли Фосфен Психоделическая музыка Кислота дом Кислота джаз кислота рок кислоты кислоты техно кислоты транса Hypnagogic поп Мэдчестер Нео-психоделия Пейот песня P-Funk Психоделический народный Психоделический поп Психоделический рок Психоделический соул Психоделический транс Космический рок Стоунер рок Трип-хоп Психоделический фильм Кислота Западный Стоунер Фильм Психоделическая литература Контркультура Энтеоген Смарт магазин Поездка няня Психоделическая микродозирование Наркотики 25I-NBOMe 2C-B Cannabis DMT Ib Кетамин Кетамин ЛСД Мескалин Пейот Псилоцибин грибы Сальвинорин A/Salvia Сан-Педро кактус Список психоделических препаратов Список псилоцибиновых грибов Психоактивный кактус Опыт Плохая поездка Экология Эго смерти Серотонергическая психоделическая терапия История Кислотные тесты Альберт Хофманн Александр Шульгин История лизергическая кислота диэтиламид Owsley Стэнли Психоделическая The Age of Love by William Leonard Picard Drug Law Netherlands Liberalization of The Drug Legal Status of Cannabis Legal Status Mushrooms Legal Status Related Topics Cannabis Addiction MDMA Philosophy of Psychedelics Recreational Drugs Published in 1954, he detailed his under the influence of in May 1953. Huxley recalls the ideas he experienced, from purely aesthetic to sacramental vision and reflects on their philosophical and psychological implications. In 1956, he published Heaven and Hell, another essay detailing these reflections. Since then, these two works have often been published together as one the name of both comes comes 's 1793 book The Wedding of Heaven and Hell. Doors of Perception provoked a violent reaction to his assessment of psychedelic drugs as mediators of mystical understanding with great potential benefits for science, art and religion. While many found this argument persuasive, others, including the writer , the wedantic monk Swami Prabhavarand, the philosopher and the scholar Robert Charles Sanner, countered that the effects of mescaline were subjective and should not be correlated with objective religious . Huxley himself continued to take psychedelics until his death and corrected his understanding, which also influenced his last novel, 1962 . Von Mescaline ( and San Pedro Cactus) Home article: Mescaline Meskalin is the main active psychedelic agent of peyote and San Pedro cacti that have been used in Indian religious ceremonies for thousands of years. German pharmacologist Arthur Heffter isolated in peyote cactus in 1897. These include mescaline, which he showed through a combination of animals and self-experiments was the compound responsible for the psychoactive properties of the plant. In 1919, Ernst Spet, another German chemist, synthesized the drug. Although personal reports on cactus adoption were written by psychologists such as Weir Mitchell in the US and in the UK in the 1890s, German- American Heinrich Kluver was the first to systematically study its psychological effects in a small book called Mescal and Mechanisms of Hallucinations, published in 1928. The book states that the drug can be used to study the unconscious mind. Peyote is like the entheogenic drug Peyote cactus from which mescaline originates. In the 1930s, the American anthropologist Weston La Barre published the Peyote Cult, the first study of the ritual use of peyote as an entheogenic drug among the gueholov people in western Mexico. La Barre noted that Indian cactus users took it to get visions of prophecy, healing and inner strength. Most psychiatric drug research projects in the 1930s and early 1940s tend to look at the role of the drug in the imitation of . However, in 1947, the U.S. Navy began the Chatter Project, which examined the potential of the drug as an agent to reveal the truth. In the early 1950s, when Huxley wrote his book, mescaline was still considered a chemical rather than a drug and was catalogued by Park Davis without any controls. Mescaline also played a primary role in influencing the generation of poets and writers in the late 1940s and early 1960s. Most notable, William S. Burroughs, , and , all of whom were respected artists beat. Their and many other works by contemporary artists were largely without a prescription form of mescaline during this time, because of its potency and attainability. Huxley was interested in spiritual issues and used alternative treatments for some time. In 1936 he told TS Eliot that he was starting to meditate, and he used other treatments too; Alexander's technique and Bates's vision method were of particular importance in guiding him through personal crises. In the late 1930s he became interested in the spiritual teachings of , and in 1945 published Multi-Year Philosophy, which expressed a philosophy that, in his opinion, was found among the mystics of all religions. He had known for some time the visionary experience achieved by taking drugs in some non-Christian religions. Humphrey Osmond Huxley's research first heard about the use of peyote in ceremonies at an Indian church in New Mexico, shortly after coming to the United States in 1937. He first learned about the active ingredient of the cactus, mescaline, after reading a scientific paper written by Humphrey Osmond, a British psychiatrist working at the Weyburn Psychiatric Hospital, Saskatchewan, in early 1952. Osmond's article published the results of his research on schizophrenia, during which he used mescalin, which he conducted with colleagues, doctors and John Smithy. In the epilogue to the novel The Devils of Loudoun, published earlier that year, Huxley wrote that the drugs were toxic shortcuts to self-transcendence. For Canadian writer George Woodcock, Huxley changed his mind because mescaline was not exciting and seemed to have no unpleasant physical or mental side effects. He also found that , autohypnosis and apparently failed to produce the results he wanted. Huxley's experience with mescaline After reading Osmond's work, Huxley sent him a letter on Thursday, April 10, 1952, expressing interest in the study and posing as an experimental subject. His letter explained his motives as rooted in the idea that the brain is a shrinking valve that limits consciousness, and hoping mescaline might help access a larger degree of awareness (an idea he later included in the book). Reflecting on his stated motives, Woodcock wrote that Huxley realized that there were many ways to enlightenment, including prayer and meditation. He hoped that drugs could also break down the barriers of the ego, and both bring him closer to spiritual enlightenment and satisfy his quest as a knowledge seeker. In a second letter sent Saturday, April 19, Huxley invited Osmond to stay in Los Angeles to attend the American Psychiatric Association convention. He also wrote that he was looking forward to working with mescalin and assured Osmond that his doctor did not mind taking it. Huxley invited another, another, , take part in the experiment; although Heard was too busy this time, he joined him for a session in November of that year. Osmond arrived at Huxley's home in West Hollywood on Sunday, May 3, 1953, and recorded his impressions of the famous author as a tolerant and kind man, though he expected otherwise. The psychiatrist had concerns about the provision of Huxley's drugs, and wrote: I didn't relish the opportunity, however remote, to be the person who drove Aldous Huxley crazy, but instead found it the perfect subject. Huxley was shrewd, in fact and to the point, and his wife Maria is extremely intelligent. In general, they all loved each other, which was very important when administering the drug. Mescaline was slow in strength, but Osmond saw that after two and a half hours the drug was working and three hours later Huxley was reacting well. The experience lasted eight hours, and Osmond and Maria stayed with him throughout. The experience began in Huxley's office before the group made a seven- block trip to The Owl Drug (Rexall), known as the world's largest pharmacy, on the corner of Beverly and La Cienega boulevards. Huxley especially liked the store and the large variety of products available there (in stark contrast to the much smaller selection in English pharmacies). There he looked at various paintings in art books. For one of his friends, Huxley's poor vision manifested itself both in his great desire to see and in his strong interest in painting, which influenced the strong visual and artistic nature of his experience. Returning home to listen to music, eat and walk through the garden, a friend took the three to the hills overlooking the city. Photos show Huxley standing alternately with his hands on his hips and outstretched with a smile on his face. Finally, they returned home and into normal consciousness. One of Huxley's friends, who met him that day, said that despite writing about wearing flannel trousers, he was actually wearing blue jeans. Huxley admitted to changing the fabric as Maria thought he should be better dressed for his readers. Osmond later said he had a picture of the day Huxley was wearing flannel. Book Collection One of the unique handwritten editions of William Blake, created for the original printing of the poem. The line from which Huxley draws the title is in the second and final stanza. This image is a copy of H, the slab 14 Marriage of Heaven and Hell, which is currently being held at the Fitzwilliam Museum. After Osmond's departure, Huxley and Maria left for a three-week 5,000-mile (8,000 km) road trip around the national parks of the northwestern United States. After returning to Los Angeles, it took a month to write a book. of perception were the first Huxley dedicated his wife Maria. Harold Raymond, in his publisher Chatto and Windus, said of the manuscript: You are the most articulate guinea pig any scientist could hope to attract. The title was taken from William Blake's poem The Wedding of Heaven and Hell: If were cleared, every thing would seem to man as it is: Infinite. For the man is closed until he sees all things thro' the narrow slits of his cave. Huxley used Blake's metaphor in The Doors of Perception to discuss Vermeer and nain's paintings, and earlier in Multi-Year Philosophy, once in reference to the use of mortification as a means of removing permanent spiritual myopia and, secondly, to refer to the lack of separation in spiritual vision. Blake had a resounding influence on Huxley, he shared many of Blake's previous revelations and interests in art and literature. In the early 1950s, Huxley suffered a debilitating eye attack. This increased his concern for his already poor vision, and much of his work at the beginning of the decade was characterized by metaphors of vision and vision. Summary After a brief review of mescaline research, Huxley says he was given 4/10 grams at 11:00 one day in May 1953. Huxley writes that he hoped to get an idea of extraordinary states of mind and expected to see bright visionary landscapes. When he sees only the lights and shapes, he puts it down to being a bad visualizer; however, it is experiencing major changes in its perception of the outside world. By 12:30 a.m., a vase of flowers becomes a miracle, moment after moment, naked existence. The experience, he argues, is neither pleasant nor unpleasant, but simply there. He compares it to the istigheit of Maester Eckhart or the ness-ness, and 's Being, but not separated from Becoming. He feels that he understands the Hindu concept of Satchitnananda, as well as koan, that the body of the Buddha Dharma is in the hedge and the Buddhist is so. In this state, Huxley explains that he didn't have me, and instead didn't-me. Meaning and existence, pattern and color become more significant than spatial relationships and time. The duration is replaced by the eternal present. Reflecting on the experience after that, Huxley finds himself in agreement with the philosopher C. D. Broad that to allow us to live, the brain and nervous system exclude inconsequential information from the aggregate of Mind as a whole. Milkmeid by Johannes Vermeer. This mysterious artist was a truly gifted vision that sees the Dharma-Body as a hedge at the bottom of the garden, Huxley mused. Thus, Huxley writes that the ability to think directly does not diminish, while under the influence of mescaline, visual impressions are amplified, and The experimenter will see no reason to act because the experience is so fascinating. Temporarily leaving the chronological stream, he mentions that four to five hours after he was taken to the world's largest narcology (WBDS), where he was presented with books on art. In one book, Judith Botticelli's dress provokes reflections on drapery as a major artistic theme because it allows artists to incorporate abstracts into representative art to create mood as well as represent the mystery of pure being. Huxley believes that human affairs are somewhat inappropriate while on mescalina and tries to shed light on this by reflecting on pictures involving people. Cezanne's self-portrait with a straw hat seems incredibly pretentious, while Vermeer's human stretches (also, brothers Le Nain and Vuillard) are the closest to reflecting this non-self-reliance. For Huxley, the reconciliation of these purified ideas with humanity reflects the age-old debate between the active and contemplative life known as Martha's Way and Mary's Way. As Huxley believes that contemplation should also include action and charity, he concludes that experience represents contemplation at height, but not its fullness. Proper behaviour and vigilance are needed. However, Huxley argues that even quiet contemplation has ethical value because it is associated with negative virtues and acts to direct the transcendent into the world. The Red Hot Poker flowers in Huxley's garden were so passionately alive that they seemed to be on the verge of utterance. After listening to Mozart's concerto C-Minor Piano Concerto, The Gesualdo Madrigals and the Lyric Suite of Alban Berg, Huxley heads to the garden. Outside, garden chairs take on such immense intensity that he is afraid of being overwhelmed; it gives him an idea of the madness. It reflects that spiritual literature, including works by Jacob Boeme, William Lowe and the Tibetan Book of the Dead, tells of these sufferings and horrors. Huxley suggests that schizophrenia is an inability to break out of this reality into a world of common sense and thus help will be important. After lunch and riding at WBDS he returns home and to his usual state of mind. His final understanding is taken from Buddhist scripture: that there is a difference in the same thing, although this difference is not different from the same one. The book concludes with Huxley's final reflections on the significance of his experience. First, the desire to surpass oneself is universal in times and culture (and was described by H.G. Wells as a door to the wall). He believes that healthier doors are needed than alcohol and tobacco. Mescaline has the advantage of not provoking violence in takers, but its effects last an uncomfortable long time and some users may negative reactions. Ideally, transcendence itself would have been found in religion, but Huxley believes it is unlikely that this will ever happen. Christianity and mescaline seem well-suited to each other; The Indian Church, for example, uses the drug as a sacrament, where its use combines religious feelings and decency. Huxley concludes that mescaline is not enlightenment or Beatific, but gratuitous grace (a term taken from 's The Sum of Theology). It's not necessary, but it's useful, especially for an intellectual who may fall prey to words and symbols. While systematic thinking is important, direct perception has an inherent value too. Finally, Huxley argues that the person who has this experience will be transformed for the better. Admission Books met with various responses, both positive and negative, from writers in the fields of literature, psychiatry, philosophy and religion. They included a symposium published in the journal Saturday Review with the unlikely title, Mescaline - Response to Cigarettes, including contributions from Huxley; I.S. Slotkin, Professor of Anthropology; and the doctor, Dr. V.K. Cutting. Literature for the Scottish Poet by Edwin Muir Mr. Huxley's experiment is unusual and beautifully described. Thomas Mann, author and friend of Huxley's, believed that the book demonstrated Huxley's escapism. He thought that while the escapism found in mysticism might be honorable, drugs are not. Huxley's aesthetic self-indulgence and indifference to humanity will lead to suffering or stupidity; Mann concluded that the book was irresponsible, if not entirely immoral, to encourage young people to try drugs. For Huxley's biographer and friend, author Sybil Bedford, the book combined sincerity with simplicity, passion and detachment. It reflects the heart and mind open to meet this, ready, even skinny, to accept the beautiful. Doors are a quiet book. It is also one that postulates goodwill - the choice is once again nobler than the hypothesis. It turned out to be for some temperamental, seductive book. For David King's biographer, Dunaway's Doors of Perception, together with The Art of Vision, can be seen as the closest thing to Huxley's autobiographical writing. Psychiatrist William Sargant, a controversial British psychiatrist, reviewed the book for the British Medical Journal and focused particularly on Huxley's reflections on schizophrenia. He wrote that the book brought to life the mental anguish of schizophrenics, which should make psychiatrists anxious about their inability to alleviate this. In addition, he hopes that the book will contribute to the study of the physiological rather than psychological aspects of psychiatry. Other medical researchers have questioned the veracity of Huxley's account. According to Fisher, the book contained 99 percent Aldous Huxley and only half a gram of mescaline. Joost A.M. Meerloo found that Huxley's reaction is not necessarily the same as... other people's experience. For Steven Novak, Doors of Perception and Heaven and Hell redefined the adoption of mescaline as a mystical experience with possible psychotherapeutic benefits, where doctors had previously thought of the drug in terms of simulating a psychotic episode known as . The book's popularity also influenced the research of these drugs, because the researchers needed a random sample of subjects without prejudice about the drug to conduct experiments, and they became very difficult to find. A friend and spiritual mentor of Huxley's philosophy and religion, vedantic monk Swami Prabavanda, believed that mescaline was an illegal path to enlightenment, a deadly heresy, as put it. Other thinkers expressed similar concerns. Martin Buber Martin Buber, a Jewish religious philosopher, attacked Huxley's notion that mescaline allowed a person to participate in common everyday life, and held that drugs ushered users simply into a purely private sphere. Buber believed that drug use was a holiday from a person involved in the community of logos and space - holidays from a very uncomfortable reminder to test themselves as such a person. For Buber a person must master, endure and change his situation, or even leave it, but a cursory escape from a claim situationlessness is not a legitimate matter of man. Robert Charles Saner, a professor at the University of Oxford, formed one of the most comprehensive and early criticisms of the Doors of Perception from a religious and philosophical point of view. In 1954, he published an article titled The Threat of Mescaline in which he argued that artificial interference with consciousness could have nothing to do with Christian Beatific Vision. He expanded these criticisms in his book Mystic Sacred and Profane (1957), which also serves as a theistic riposte to what he considers the of Huxley's long-standing philosophy. While he recognized the importance of Doors of Perception as a challenge to people interested in religious experience, he pointed out what he saw as inconsistencies and contradictions in himself. He concludes that Huxley's fears under mescalin are influenced by his deep familiarity with vedicant and Buddhism. Thus, the experience may not be the same for those taking the drug and do not have this background, although they will undoubtedly experience the transformation sensation. He himself was a convert to Catholicism. That the desire to surpass oneself is one of the main appetites of the soul There are still people who do not feel this desire to run on their own, and religion itself should not mean escaping from the ego. He criticizes what he sees as Huxley's apparent call for all religious people to use drugs (including alcohol) as part of his practice. Citing St. Paul's prohibitions against drunkenness in the church, in 1 Corinthians si, Zaner does what artificial ecstatic states and spiritual union with God are not the same. Holding that there are similarities between the experience of mescaline, the mania in the mania of psychosis and the visions of The Silent Holy God, suggests that the visions of the saint should be the same as that of a madman. Personality dissipates in the world, for Huxley on mescaline and people in a manic state, which is similar to the experience of the mystics of nature. However, this experience differs from theistic mysticism, which is absorbed by God, which is very different from the objective world. Applications to Mystic Sacred and Profane include three accounts of mescaline experiences, including zaner himself. He writes that he was brought into a world of farcical meaninglessness and that the experience was interesting and funny, but not religious. Shortly after the publication of his book Huxley wrote to Harold Raymond in Chatto and Windus that he found it strange that when Iler Bellock and G.K. Chesterton wrote praises of alcohol, they were still considered good Christians, while anyone who suggested other ways to self-transcendence was accused of being a drug addict and pervert of humanity. Huxley later responded to Zaner in an article published in 1961: For most of those who have had experience, their value is obvious. Dr. Zaner, the author of mysticism, sacred and profane, their deliberate induction is considered immoral. To which his colleague, Professor Price, actually objects: Speak for yourself! Houston Smith Professor of Religion and Philosophy Houston Smith argued that Mystic Sacred and Profane did not fully consider and refuted Huxley's claims made in The Doors of Perception. Smith argues that mind-altering substances have been associated with religion throughout history and around the world, and it is possible that many religious perspectives had their origins in them, which were later forgotten. While acknowledging that personality, training and the environment play a role in the effects of drugs, Houston Smith draws attention to evidence that suggests that the religious outcome of the experience cannot be limited to one of Huxley's temperaments. Moreover, since the experience of zaner was not religious, does not prove that no one will. Unlike in the world, Houston Smith draws attention to the evidence that these can facilitate theistic mystical experience. Since descriptions of natural and drug-stimulated mystical experiences cannot be discernible in a phenomenological way, Houston Smith sees the position of zaner in The Mystic of the Sacred and Profana as a product of the conflict between science and religion - that religion tends to ignore the conclusions of science. However, while these drugs may produce religious experience, they should not produce a religious life if established in the context of faith and discipline. Finally, he concludes that psychedelic drugs should not be forgotten in relation to religion, because the phenomenon of religious reverence, or meeting with the saints, is declining, and religion cannot survive long in its absence. Huxley later wrote that the things that completely filled my attention in that first case, I was now perceived as temptations - the temptation to escape from the central reality into false, or at least imperfect and partial Nirvana beauty and simple knowledge. Huxley continued to take these substances several times a year before his death, but with a serious and moderate mood. He refused to talk about substances outside scientific meetings, refused an invitation to talk about them on television and refused to direct the foundation dedicated to the study of psychedelics, explaining that they were only one of his various interests. For Philippe Toody, a professor of French literature, Huxley's revelations made him aware of the objections that were raised against his theory of mysticism, the spewing in Eyeless in Gaza and Grey' High-Before, and therefore the Island reveals a more humane philosophy. However, this change in perspective may lie elsewhere. In October 1955, Huxley had an experience while on mescaline that he considers deeper than those detailed in the Doors of Perception. He decided that his previous experiments, described in Doors and Paradise and Ade, were the temptations to escape from central reality into false, or at least imperfect, and partial Nirvana of beauty and mere knowledge. In a letter to Humphrey Osmond, he wrote that he had experienced direct, complete awareness, both from within, so to speak, of Love as a basic and fundamental cosmic fact. ... I had this fact; or perhaps it would be more accurate to say that this fact occupied the place where I was . The experience made it to the final chapter of the Island. This caused alarm. Was it better to conduct a course of thorough psychological experiments... or the real value of these drugs to stimulate the most basic type of religious ecstasy? The effect of various influences was stated for the book. The psychedelic proselytism Timothy Leary received book by a colleague shortly after returning from Mexico, where he first took psilocybin mushrooms in the summer of 1960. He found that the Doors of Perception confirmed what he experienced and more too. Soon Leary set up a meeting with Huxley, and they became friends. The book can also be seen as part of the history of the entegenic model of understanding these drugs, which sees them in a spiritual context. William Blake William Blake (born In London, 28 November 1757 -August 12, 1827), who inspired the book's title and writing style, was an influential English artist best known for his paintings and poetry. Doors of Perception was originally a metaphor written by Blake in his 1790 book The Wedding of Heaven and Hell. The metaphor was used to present Blake's feelings about humanity's limited perception of reality around them; If the doors of perception were cleared every thing, seemingly human as it is, Infinite. For the man is closed until he sees all things thro' the narrow crevices of his cave. The cultural references to this book influenced , naming his band The Doors in 1965. In his 2014 article, Scientific American skeptic Michael Shermer closed his story about an abnormal and mysterious event that suggests the existence of the paranormal or the supernatural with a statement that said we should not close the doors of perception when they may be open to us to be surprised by the mysterious. The event was that his wife's transistor radio grandfather, who was broken, began to play without being touched shortly before their wedding ceremony. In the 2016 film Dr. Strange, Stan Lee's character reads a book. The history of the publication Doors of Perception is usually published in a combined volume with Huxley's essay Heaven and Hell (1956) The Doors of Perception and Heaven and Hell, 1954, 1956, Harper and brothers 1977 Harpercollins (UK), mass market paperback: ISBN 0-586-04437-X 1990 Harper Perennial Edition: ISBN 0-06-090007-5 20 04 Harper Modern Classics Edition: ISBN 0-06-059518- 3 2004 Sagebrush Library Binding: ISBN 1-4176-2859-6 2009 First Harper Perennial Contemporary Classic Edition : ISBN 978-0-06-172907-2 Doors of Perception, unabridged Audio Cassettes, Audio Partners 1998, ISBN 1-57270-065-3 See also Mind in Large References - Huxley, Aldous (1954) Doors of Perception, Chatto and Windus, page 15 If the doors of perception were cleared every thing seemingly human as it is, Infinite. For the man is closed until he sees all things thro' the narrow crevices of his cave. William Blake, Marriage of Heaven and Hell - Lower Pecos and Peyot Coahuila: New Radiocarbon Dates. Terry M, Steelman KL, Gilderson T, Dering P, Rowe MW. J Archaeological Sciences. 2006;33:1017–1021. ^ Dr. Arthur Heffer Archive 18 September 2010 at the Wayback Machine Hefter Research Institute site - Powell, Simon G Mescaline, Review Archive 5 December 2010 in Wayback Machine and Coffin, Charles S. Psychiatric Research with : What Have We Learned? Psychotomimetic Model Yearbook for Ethnomedicine and Consciousness Research, Issue 3, 1994 - Jay, Mike (2010) High Society: Central Role of Mind Drug Change in History, Science and Culture P. 103 Park Street Press, ISBN 1-59477-393-9 - American National Biography Online: Burroughs, William S. www.anb.org. Received on October 25, 2016. Jack Kerouac. www.poetryfoundation.org. received on October 25, 2016. Allen Ginsberg. www.poetryfoundation.org. received on October 25, 2016. Beat Art - the-artists.org. the-artists.org. received on October 25, 2016. Letter to T.S. Eliot dated July 8, 1936; Smith, Letters of Aldous Huxley, page 405-6 - Dunaway, David King, page 133 - Woodcock, George (1972) Dawn and Darkest Hour: Study of Aldous Huxley, page 274, Faber and Faber, ISBN 0-571-08939-9 Smiths. www.hofmann.org. received on May 17, 2016. Bedford, Sybil (1974) Aldous Huxley: Biography, Volume 2: 1939-1963 p. 144, Chatto and Windus, ISBN 0- 00-216006-4 Aldous (1952), Devils Loudun, Chatto and Windus Yu Woodcock (1972) p. 275 - b Bedford (1974) p. 144 - Woodcock (1972) b. 274 - b Bedford (1974) p. 142 - Murray, Nicholas (2003) Aldoussley Huxley, p. 399, Abacus ISBN 0-349-11348-3 - Bedford (1974) p. 145 - Murray (2003) p. 399 - Bedford (1974) r. 145 - Peggy Kiskadden in Dunaway, David King (1998) Huxley question Huxley: Oral History, page 97 Rowman Altamira ISBN 0-7619-9065-8 - Dunaway, David King (1989), page 228-300 - Bedford (1974) p. 163 - b c Murray (2003) p. 401 - Morris Eaves; Robert N. Esik; Joseph Sisemy (Wedding of Heaven and Hell, Object 14, Erdman 14, Keynes 14). William Blake Archive. 146 - Murray (2003) b. 400 - Blake, William (1790) Marriage of Heaven and Hell's Plate 14 - Huxley, Aldous (1990) Perennial Philosophy, p. 107, 189, Perennial, ISBN 0-06-090191-8 m. Williams, Nicholas (April 1, 2009). The Science of Life: a life form in William Blake and Aldous Huxley. Romanticism. 15 (1): 41–53. doi:10.3366/E1354991X09000506. ISSN 1354-991X. Dunaway, David King (1989) p. 283 - Huxley (1954) p. 11 - Huxley (1954) p. 15 - Huxley (1954) p. 16-7 - Huxley (1954) p. 19 - Huxley (1954) p. 21-25 - Huxley (1954) p. 27 - Huxley (1954) p. 29-33 - Huxley (1954) p. 33 - Huxley (1954) p. 39-40 - Huxley (1954) p. p. 41-46 - Huxley (1954) p. 48 - Huxley (1954) p. 49 - Huxley (1954) p. 55-5 8 - Huxley (1954) page 63 LaBarre, Weston Twenty Years peyote Studies, Current Anthropology, Volume 1, No 1, (January 1960) p. 45-60 Dust Jacket - Watt, Conrad (1997) Aldous Huxley, page 394-395 Routledge ISBN 0-415-15915-6 - Bedford (1974) p. 155 - Bedford, Sybil (1974) b. 156 - Dunaway, David King (1989) p. 297 - Sargant, William Chemical Mystic, British Medical Journal, Volume 1, No. 4869 (May 1, 1954), page 1024 - Roland Fisher (from Canada) is quoted in Louis Cholden, 1. Lysergic acid ditylamide and mescaline in Psychiatry, p. 67, Grun and Stratton, 1956 - Merloo, Joost A.M. Medications in submission: Danger of therapeutic coercion, journal of nervous and mental illness, 1955, 122: 353-360 - Novak, Stephen J. LSD to Leary: Sidney Cohen's Criticism of 1950s Research, Isis, Volume 88, No 1 (Mar. 1997), p. 87-110 Novak, Stephen J. (1997) : Selected Essays by Ed Maurice S. Friedman , Harper and Rowe Richards, William A. Enteogens in the study of religious experience: Current State, Journal of Religion and Health, Volume 44, No. 4 (Winter, 2005), p. 377-389 - Zaner, RC (1957) Mystic Sacred and Profane, Clarendon Press, p. 3 - b zaner p. 25 - zaner p. 3 - Huxley, Aldous (1955), Doors of Perception, page 49, p. 26 - zaner b. 19 - zaner, Introduction p.xi and zaner p. 28 - Murray (2003) page 403 - Huxley, Aldous, Eds Horowitz, Michael and Palmer, Cynthia Mox: Classic Letters of Aldous Huxley and Experience , page 214. Park Street Press, ISBN 0-89281-758-5 - b c Houston Smith (1964) Do drugs have religious imports? In the Journal of Philosophy, 61, 18 - Dunaway, David King (1989) p. 300 - Dunaway, David King (1989) p. 327 - Dunaway, David King (1989) b. 298 - Dunaway, David King (1989) p. 330 - Dunaway, David King (1989) p. 369 - Todi, Philip (1973) Aldous Huxley Leaders of Modern Thought, Studio Vista, ISBN 0-289-70189-9 - b Stevens, Jay (1998) Storm Sky: LSD and the American Dream, p. 56-57, Grove Press , ISBN 0-8021-3587-0 - Letter to Humphrey Osmond, October 24, 1955. in Acerha Huxley, Laura (1969) This timeless moment. P.139, Chatto and Windus , Acera Huxley, p. 146 - Leary, Timothy (1968) High Priest, Publishing New World - Richard, William A. Enteogens in the study of religious experience: current status, journal of religion and health, Volume. 44, No. 4 (Winter, 2005), page 377-389, Polan, Michael (December 24, 2018). How did a writer put a drug trip into words?. The New York Times. ISSN 0362-4331. Received April 4, 2019. Is psychedelic research closer to theology than to science? - Jules Evans Eon Essays. Aeon. Received April 4, 2019. William Blake Archive. William Blake Archive. 2019. - William Blake, The Wedding of Heaven and Hell and Simmonds, Jeremy (2008). Encyclopedia of dead rock stars: heroin, pistols and ham sandwiches. Chicago: Chicago Press Review. page 45. Michael Shermer (October 1, 2014). Abnormal events that can shake your skepticism into the core. A scientific American. 311 (4): 97. doi:10.1038/scientificamerican1014-97. PMID 25314882. Received on May 13, 2018. Michael Shermer: Radio (for the best of our knowledge podcast, aired October 28, 2017, posted on YouTube October 31, 2017) - 11 Doctor Strange Easter Eggs you may have missed. Digital spy. October 29, 2016. Received on November 8, 2016. External links of the Doors of Perception on the faded page (Canada) are extracted from the the doors of perception aldous huxley amazon. the doors of perception aldous huxley quotes. the doors of perception aldous huxley pdf download. the doors of perception aldous huxley review. the doors of perception aldous huxley pdf. the doors of perception aldous huxley pdf español. aldous huxley the doors of perception audiobook. aldous huxley the doors of perception read online

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