DOCSLIB.ORG

Break on Through to the Other Side

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Break on Through to the Other Side A SERMON FROM ST. MARK’S EPISCOPAL CHURCH NEW CANAAN, CONNECTICUT Break on Through to the Other Side The Reverend Peter F. Walsh Day of the Resurrection: Easter Day 2018 These words are spoken in the name of the one who walked out of the tomb and who lives eternally together as Father, Son, and Holy Spirit. Ringside Seat Two stations came in strongly on my AM radio, I had a ringside seat for the 1960’s. I was a boy, WROW that played Lawrence Welk, and too young to participate, but old enough to WTRY, Troy played top 40, plus a smattering of know what was going on. Crazy times. the harder edged music: The Foundation’s Build me Up Buttercup and Jimmy Hendrix’s Purple Haze. The Vietnam war raged to the comforting voice of Walter Cronkite on the evening news. Martin 1967 Luther King marched with strength. He had a 1967 was a big year for me. I was eight. It was beautiful dream, and he was shot for it. I stayed the summer of love. I spent a fortune of nickels up past my bedtime, in my PJ’s and lay on the on a complete collection of baseball cards. Carl living room rug, staring into our 9” black and Yastrzemski of the Boston Red Sox won the white TV as two astronauts with the coolest Triple Crown. I bought a Cowsills album. astronaut names, Neil Armstrong and Buzz Aldrin, landed on the moon. Longhaired hippie The Doors freaks of the love generation rebelled against Jim Morrison of The Doors came blasting their parents in San Francisco and in my through the mono speaker of my little radio. It hometown. While all this was unfolding I was scary music with a great beat. Even as a kid watched Wide World of Sports, The Dick Van Dyke I knew The Doors got their name from Aldous Show and I love Lucy. Huxley’s book, The Doors of Perception. It was Huxley’s exploration of whether drugs could Soundtrack of the 60’s bring self-transcendence. In the end, Huxley Upstairs in my bedroom, the soundtrack of the concluded they could not, but that message 60’s grooved itself into my psyche like the never got through. tracks on the albums I played. I took the family record player and put it in my room. It had a Break on Through (to the other side) spindle and arm and three speeds. The first song on The Doors first album was Break on through (to the other side). I thought the I knew every skip and scratch on my sibling’s beginning sounded a cross between the thwack, albums: The Beatles, Herman’s Hermits, The thwack of helicopter blades in Viet Nam and a Rolling Stone’s Ruby Tuesday, Led Zeppelin, chugging train. Jim Morrison proclaimed with Jefferson Airplane’s Surrealistic Pillow, and Simon great ferocity the psychedelic way. and Garfunkel’s Greatest Hits. I spun my 45’s. I still think the Beatle’s Hey Jude on Side A and Last week I had a meaningful conversation with Revolution of Side B was the greatest 45 of all Dave Marsh, the renowned rock critic (who time. may well be sitting next to you this morning). We were talking about The Doors, psychedelic rock and Van Morrison’s transcendent blues. Dave said a profound thing to me: “The desire empty. Mary does what we all would do. She was good but the map was bad.” What I heard goes to get help. Peter and John and Mary in that was that the desire for transformation return to the tomb. It is empty. Peter, “saw the and transcendence is a holy desire implanted in linen wrappings lying there, and the cloth that us by God, but drugs are assuredly not the path. had been on Jesus’ head, not lying with the linen Drugs are the wrong map. They killed Jim wrappings but rolled up in a place by itself.” Morrison. The mystics of the Church, and in Peter and John leave; Mary stays. She weeps. fact the mystics of every religious tradition, have spoken about the God-given, holy desire to lift Two Angels the veil to see into the spiritual realm – to break She bends over and looks back into the tomb. on through to the other side. There are two angels in there, one at the head and one at the foot of where Jesus once lay. She Jesus Breaks on Through to the Other Side does not recognize them as angels. They do not In Resurrection, Jesus breaks on through to the say, “We are angels from the heavenly realm, other side. He steps out of tomb and into the messengers from God.” She is grieving. She is spiritual realm. not seeing with spiritual eyes. Music…Rock Seeing, but not recognizing Today we rock because the rock has been Not only does Mary not recognize the angels as removed and the tomb is empty. The Easter angels, she does not recognize Jesus as Jesus. hymnody Jesus Christ has risen today, That Easter She turns back from looking into the cave, and Day when Joy was bright, and Christ is alive, let Jesus is there in front of her. She does not Christians sing is our “break on through (to the recognize him. She does not recognize his other side)” music. This is our soul music voice. She thinks he is the gardener. because it is about the life of our souls. The Spiritualization of Jesus’ Body There is an irony here. If you think that the Why does Mary does not recognize him? Jesus stuff of psychedelic rock is wild, it is nothing is resurrected, not resuscitated. Resuscitated is compared to Jesus. It is nothing compared to when you die and come back to life in the same Mary Magdalene. Ironically, the wild story is not body. We saw this with Jesus’ raising Lazarus of psychedelic rock and roll. It is in the Bible. Bethany. Jesus, on the other hand, is resurrected. He is entering more deeply into the Today we get a ringside seat. The veil is lifted. spiritual realm. He is being elevated. We see into the eternal. What do we see? Jesus’ Circular Spiritual Life Stumbling On the Greatest Spiritual Event To get a grasp of what is happening here, we We see that Mary Magdalene stumbles on the need to remember the context. Jesus’ spiritual greatest spiritual event in the history of life is circular. He comes from God and returns humanity, and that she has no idea what is to God: In the beginning was the Word, and the Word going on. No one tells her that she is about to was with God, and the Word was God. He was in the see spiritual beings on earth. beginning with God… The Story At Christmas, we celebrate his coming, as John In the pre-dawn darkness, Mary goes to Jesus’ says: and the Word became flesh. grave. His grave is a cave with a cylindrical rock rolled in front of it. To Mary’s shock, the stone Then, as John says, [he] lived among us, and we have has been rolled back and the tomb is empty. seen his glory, the glory as of a father’s only son, full of Imagine that for a moment. It would be like grace and truth. going to your best friend’s grave and finding it Now at Easter we are celebrating his return. In Jesus is risen and still rising. To use Bede John’s Gospel, the crucifixion, the resurrection, Griffith’s way of describing our spiritual lives, and the ascension are all part of one movement: Jesus’ subtle body becomes the spiritual body in Jesus’ returning to God. This is what Mary the Ascension. This is something that we have stumbles upon, and this is what we see from not made enough of in our tradition. At the our ringside seats. Ascension, the material body becomes fully spiritual; Jesus is fully integrated into the Jesus’s Changing Body spiritual realm. Jesus looks different to Mary, because he is different. He is being spiritualized. In the West, The Proclamation is Bold, the Insights Profound we speak of the triad of mind, body, and soul. The proclamation is bold: Jesus lives and so Jesus’s resurrected body is sometimes known as shall we. Jesus is indestructible. You cannot kill a “glorified” body. In the East, they speak of him. You can kill his body, but you cannot kill another triad, of three bodies in one – material, his Spirit, just as you cannot kill God’s Spirit or subtle, and spiritual. Bede Griffith, the Oxford your spirit. Don, Benedictine monk, and theologian who moved to India to start a Christian ashram, In the resurrection, Mary Magdalene sees the wrote much about what happens to Jesus as he truth that we so often miss: We are not human breaks on the through to the other side. Griffith beings with spiritual lives. We are spiritual says that Jesus’ physical body has been beings with human lives. destroyed. In the resurrection, his subtle body is manifested. It has form and particularity. Jesus Jesus says to Mary, “go to my brothers…” Then is not a ghost. later at the Ascension in the Gospel according to Matthew, he says, “Go and make disciples.” Calls her by name With this “Go-Go” directive, Jesus is inviting In one of the most poignant pieces of scripture, the disciples and all of us into his movement.
Load more

Recommended publications
  • Psychedelic Unselfing and Moral Perception
    Psychedelic Unselfing and Moral Perception A Philosophical Account of the Change of Values Induced by Psychedelic Experiences Juuso Viljami Kähönen University of Helsinki Faculty of Social Sciences Philosophy Master’s Thesis April 2020 Abstract Scientific and scholarly attention to psychedelics has recently faced a resurgence. Recent studies suggest that psychedelic experiences can change values and behavioral dispositions, for example increase appreciation of nature and increase prosocial behavior. For this reason psychedelics have been identified as a promising option for moral neuroenhancement. However, we still struggle to understand these changes in the valuations psychedelics induce, or why exactly they are morally enhancing. In this thesis I construct a philosophical framework to understand these changes. I combine Iris Murdoch and Abraham Maslow’s thinking with empirical studies on psychedelics and experiences of self-transcendence. Psychedelics induce experiences of self-transcendence which involve evaluative changes. I argue that these changes are not random but result from an intelligible process. I first claim that psychedelics in some cases induce unselfing, that is, perspectival and evaluative changes resulting from reduction of salience attributed to oneself. By reducing egoic centering, unselfing opens our attention to the world and can cause perspectival widening from egocentric into more allocentric (other- directed) or cosmocentric (universal) perspective. The second main claim is that the process of unselfing is often connected to sharpened perception of values. The increased attention to the world and reduced egocentric attributions of salience, resulting from unselfing, can widen our evaluative context and make it possible to perceive or grasp intrinsic values better, thus ‘tuning the moral compass’ away from instrumental egocentric mode of evaluation.
    [Show full text]
  • Canterbury Christ Church University's Repository of Research Outputs
    Canterbury Christ Church University’s repository of research outputs http://create.canterbury.ac.uk Please cite this publication as follows: Blackman, S. J. and Bradley, R. (2017) From niche to stigma - headshop to prison: exploring the rise and fall of synthetic cannaboid use amongst young adults. International Journal of Drug Policy, 40. pp. 70-77. ISSN 0955-3959. Link to official URL (if available): http://dx.doi.org/10.1016/j.drugpo.2016.10.015 This version is made available in accordance with publishers’ policies. All material made available by CReaTE is protected by intellectual property law, including copyright law. Any use made of the contents should comply with the relevant law. Contact: [email protected] From Niche to Stigma – Headshops to Prison: exploring the rise and fall of synthetic cannabinoid use amongst young adults Shane Blackman and Rick Bradley Abstract The aim of this paper will be to consider the rise and subsequent fall in NPS use at national and local level with a focus on synthetic cannabinoid products in Kent. We will examine the local practice and policy responses by Kent’s Young Persons' Drug and Alcohol Service towards a possible change in patterns of NPS drug consumption. The county has seen an expansion in the number of Headshops and we present local media coverage on NPS, and the Trading Standards and Kent Police intervention Operation Lantern to regulate Headshops. Through quantitative and qualitative data sets on socially vulnerable young people and prison populations we explore young adults’ perception of pleasure and harm in the use of NPS.
    [Show full text]
  • A Psychedelic Education: How an Initial Encounter with LSD Changed My Mind and Shaped My Life and Career*
    ORIGINAL ARTICLE Journal of Psychedelic Studies 3(1), pp. 35–40 (2019) DOI: 10.1556/2054.2019.006 First published online March 5, 2019 A psychedelic education: How an initial encounter with LSD changed my mind and shaped my life and career* RONALD LEE ZIGLER** Social Science Division, Penn State Abington, Abington, PA, USA (Received: January 21, 2019; accepted: February 11, 2019) In a letter to Humphrey Osmond in 1953, Aldous Huxley speculated about a “new system” of education in which psychedelics may play a part “by making it possible for young people to ‘taste and see’ what they have learned about at second hand, or directly but at a lower level of intensity, in the writings of the religious, or the works of poets, painters and musicians.” In 1968, the author unwittingly engaged himself in this “new system” of education. This essay details the events that led to his initial experience with LSD as well as how that initial encounter proved to be a seminal experience in his life, changed his mind, and shaped his career path. Keywords: education, visionary experiences, spiritual, religion, LSD INTRODUCTION educational experiences of my life. In this respect, I am only applying a basic tenet of the educational philosopher At the time of renewed awareness and, possibly, acceptance John Dewey. Namely, that at its most basic level, education “ of the application of psychedelics in our culture, I have been is all about the process of forming fundamental disposi- provided an incentive for revisiting my own psychedelic tions, intellectual and emotional, toward nature and ” experiences.
    [Show full text]
  • Altered States: the American Psychedelic Aesthetic
    ALTERED STATES: THE AMERICAN PSYCHEDELIC AESTHETIC A Dissertation Presented by Lana Cook to The Department of English in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the field of English Northeastern University Boston, Massachusetts April, 2014 1 © Copyright by Lana Cook All Rights Reserved 2 ALTERED STATES: THE AMERICAN PSYCHEDELIC AESTHETIC by Lana Cook ABSTRACT OF DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in English in the College of Social Sciences and Humanities of Northeastern University, April, 2014 3 ABSTRACT This dissertation traces the development of the American psychedelic aesthetic alongside mid-twentieth century American aesthetic practices and postmodern philosophies. Psychedelic aesthetics are the varied creative practices used to represent altered states of consciousness and perception achieved via psychedelic drug use. Thematically, these works are concerned with transcendental states of subjectivity, psychic evolution of humankind, awakenings of global consciousness, and the perceptual and affective nature of reality in relation to social constructions of the self. Formally, these works strategically blend realist and fantastic languages, invent new language, experimental typography and visual form, disrupt Western narrative conventions of space, time, and causality, mix genres and combine disparate aesthetic and cultural traditions such as romanticism, surrealism, the medieval, magical realism, science fiction, documentary, and scientific reportage. This project attends to early exemplars of the psychedelic aesthetic, as in the case of Aldous Huxley’s early landmark text The Doors of Perception (1954), forgotten pioneers such as Jane Dunlap’s Exploring Inner Space (1961), Constance Newland’s My Self and I (1962), and Storm de Hirsch’s Peyote Queen (1965), cult classics such as Tom Wolfe’s The Electric Kool-Aid Acid Test (1968), and ends with the psychedelic aesthetics’ popularization in films like Roger Corman’s The Trip (1967).
    [Show full text]
  • Ed 079 145 Title Institution Pub Date Note Available From
    DOCUMENT RESUME ED 079 145 SE 016 533 TITLE National Clearinghouse for Drug Abuse Information Report Series, Series 15, No. 1. INSTITUTION National Inst. of Mental Health, Rockville, Md. National Clearinghouse for Drug Abuse Information. PUB DATE May 73 NOTE 16p. AVAILABLE FROMNational Clearinghouse for Drug Abuse Information, 5600 Fishers Lane, Rockville, Maryland 20852 EDRS PRICE MF-$0.65 HC-$3.29 DESCRIPTORS Chemistry; Drug Abuse;- *Drug Education; Narcotics; *Reports; *Research; Social Sciences; *Stimulants IDENTIFII3RS *Mescaline; Research Reports ABSTRACT Concerned with clarifying some of the more complex issues in drug abuse, the National Clearinghouse for Drug Abuse Information has prepared this special report on mescaline. Background information is provided through a summary of its history, legal status, and the opinions of authorities in the field. Significant research on the subject is presented together with major findings on various aspects of the problem. The pharmacology, chemistry, clinical effects (physiological, psychological, and behavioral), treatment, and patterns of use of the drug are dealt with. Bibliographic references are also listed.(BL) FILMED FROM BESTAVAILABIE COPY US DEPARTMENT OF HEALTH. EDUCATIDN & WELFARE NATIONAL INSTITUTE OF EDUCATION THIS DOCUMENT HAS BEEN REPRO SERIES 15, NO.1 DUCED EXACTLY AS RECEIVED FROM L.C" THE PERSON OR ORGANIZAT ION ORIGIN MAY 1973 ATING IT POINTS OF VIEW OR OPINIONS STATED DO NOT NECESSARILY REPRE SENT OFFICIAL NATIONAL INSTITUTE OF EDUCATION POSITION OR POLICY Nsa' The National Clearinghouse for Drug Abuse Information recognized the need for clarifying some of the more complex issues in drug abuse by gathering the significant research on each subject and summarizing the major findings on various aspects of the problem.
    [Show full text]
  • The Psychedelic Experience and Merleau-Ponty's “Wild Being”
    Journal of Psychedelic Studies 1(2), pp. 55–64 (2017) DOI: 10.1556/2054.01.2017.006 First published online July 19, 2017 The hyperassociative mind: The psychedelic experience and Merleau-Ponty’s “wild being” CSABA SZUMMER1*, LAJOS HORVÁTH2, ATTILA SZABÓ2,3, EDE FRECSKA4 and KRISTÓF ORZÓI5 1Department of Social and Intercultural Psychology, Faculty of Humanities, Institute of Psychology, Károli Gáspár University of the Reformed Church in Hungary, Budapest, Hungary 2Faculty of Humanities, Institute of Philosophy, University of Debrecen, Debrecen, Hungary 3Department of Immunology, Faculty of Medicine, University of Debrecen, Debrecen, Hungary 4Department of Psychiatry, Faculty of Medicine, University of Debrecen, Debrecen, Hungary 5Faculty of Humanities, Institute of Psychology, Károli Gáspár University of the Reformed Church in Hungary, Budapest, Hungary (Received: November 1, 2016; accepted: April 17, 2017) Purpose: In contemporary phenomenology, Dieter Lohmar has suggested that the new task of phenomenological research is to analyze the “alternative representational systems” of fantasy. In line with this program, we propose that psychedelic experience could also be suitable subject to this project subsumed under the wider category of fantasy activity. The aim of this paper is to show that psychedelic experiences offer a favorable situation to study the imagination. Method: The paper applies the conceptual framework of the late Merleau-Ponty, developed in The Visible and the Invisible, using his mescaline analyses which have been elaborated in The Phenomenology of Perception. Results: We demonstrate that psychedelic visions and emotional states can be discussed within the Merleau-Pontian framework of “wild world.” From the viewpoint of phenomenology, we suggest that psychedelic visions represent an ongoing sense-making and Gestalt-formation process in which the role of the elaborative activity of the subject is crucial.
    [Show full text]
  • Blake and Huxley
    TCNJ JOURNAL OF STUDENT SCHOLARSHIP VOLUME IX APRIL, 2007 CLEANSING THE DOORS: SENSE PERCEPTION AND IMAGINATION IN WILLIAM BLAKE AND ALDOUS HUXLEY Author: Matthew L. Miller Faculty Sponsor: David Venturo, Department of English ABSTRACT His interest piqued by psychological research on the drug, in 1953, Aldous Huxley swallowed four-tenths of a gram of mescaline with the hope that his experience would lead to a better understanding of the mind’s role in human perception. Mescaline is a relatively innocuous hallucinogen found in several species of cacti, the most well-known being Peyote, a small plant that many of the native peoples of the American Southwest and Mexico respect as a divine gift. Western science has approached the drug’s effects more pragmatically, studying the chemical and psychological changes that accompany mescaline intoxication, but for the more personally driven experimenter it has not lost its philosophical allure. Huxley approached his experiment conscious of both the scientific and philosophical issues surrounding the alteration of consciousness, and recorded his analysis of the experience in two short books, The Doors of Perception and Heaven and Hell. A discerning glance at the titles of these two works suggests a direct relationship with Blake’s The Marriage of Heaven and Hell, but the degree to which Blakean concepts actually form the foundation for Huxley’s reflections has not yet been thoroughly examined. Huxley cites his fascination with Blake as a primary factor in his decision to take mescaline, and whether or not one agrees with him that hallucinogenic experiments can be a legitimate expression of intellectual curiosity, Huxley did encounter something closely akin to what he considered to be Blake’s way of seeing.
    [Show full text]
  • Aldous Huxley” in Connection with His Landmark 1932 Novel
    Introduction by David Garrett Izzo Life, Work, Thought Many people know the name “Aldous Huxley” in connection with his landmark 1932 novel, Brave New World . Few know much more than this and that at one time Huxley was one of the most revered and respected figures in 20 th century literature and philosophy. An irony of his present neglect can be found by noting that the day he died—22 November 1963—was the day John F. Kennedy was murdered; hence, Huxley’s passing was ignored. On any other day, his death would have likely been acknowledged with front-page articles and a retrospective of his life and work. The highlight of this work, Brave New World , is often selected as one of the greatest novels in all of literature, but there was much, much more to Huxley as a writer, philosopher, and influence. There is not a writer who came after Huxley that does not owe to him directly or indirectly the new tangent in the history of the novel that his work impelled. There is not a person who learned about Eastern philosophy in the 1960s that is not directly or indirectly indebted to Huxley the philosopher. Anyone who admires the philosophy of Horkheimer and Adorno, particularly their essay, “The Culture Industry,” is actually influenced by Huxley, as these two German refugees from Hitler have said that their ideas came from Huxley. There is an academic Aldous Huxley Society with a home base in Muenster, Germany that does appreciate his impact on our world and spreads the gospel of Huxley through a book length Huxley Annual and a conference every year so that he will not be forgotten.
    [Show full text]
  • An Introduction to the Psychedelic Pastoral: Tracing Mind-Altering Plant Life Into the Modern Industrialized West
    University of Denver Digital Commons @ DU Electronic Theses and Dissertations Graduate Studies 1-1-2016 An Introduction to the Psychedelic Pastoral: Tracing Mind-Altering Plant Life into the Modern Industrialized West Amy Nicole Buck University of Denver Follow this and additional works at: https://digitalcommons.du.edu/etd Part of the English Language and Literature Commons Recommended Citation Buck, Amy Nicole, "An Introduction to the Psychedelic Pastoral: Tracing Mind-Altering Plant Life into the Modern Industrialized West" (2016). Electronic Theses and Dissertations. 1154. https://digitalcommons.du.edu/etd/1154 This Thesis is brought to you for free and open access by the Graduate Studies at Digital Commons @ DU. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ DU. For more information, please contact [email protected],[email protected]. An Introduction to the Psychedelic Pastoral: Tracing Mind-Altering Plant Life Into the Modern Industrialized West ___________ A Thesis Presented to the Faculty of Arts and Humanities University of Denver ____________ In Partial Fulfillment of the Requirements for the Degree Master of Arts ____________ by Amy N. Buck August 2016 Advisor: Bin Ramke ©Copyright by Amy N. Buck 2016 All Rights Reserved Author: Amy N. Buck Title: An Introduction to the Psychedelic Pastoral: Tracing Mind-Altering Plant Life Into the Modern Industrialized West Advisor: Bin Ramke Degree Date: August 2016 ABSTRACT My Masters thesis offers literary pastoralism as a viable entry into the conversation on psychedelic plants and their use in mind-alteration throughout the industrialized West. I will, first, establish that the original pastoral tradition can be related to the existence of psychedelic plants, and that the use of such plants has inspired a deeper communion with various levels of the natural world.
    [Show full text]
  • Neo-Platonism and Huxley's « Doors of Perception »
    Neo-Platonism and Huxley’s « Doors of Perception » karelvereycken.fr/neo-platonism-and-huxleys-doors-of-perception Karel Vereycken By Karel Vereycken, Founder Agora Erasmus 2008 In 1954, British novelist Aldous Huxley (1894-1963) wrote his book, The doors of perception. There he details his experience with the hallucinogenic drug mescaline, originally obtained from peyote, the root of a Mexican cactus. Officially, Huxley was brought into drug experiences after discovering the research of British born psychiatrist Dr Humphrey Osmond (1917-2004). Osmond, a personal protégé of Allan Dulles and a key operator for the CIA’s MK-Ultra-project, advocated the use of mescaline to simulate schizophrenia on doctors involved in the treatment of Aldous Huxley. mental illness and gave LSD to architects in the hope that the drug would sensitize them to the spiritual needs of psychotics… Another friend and collaborator of Huxley and Osmond was Dr. Louis Jollyon West, later a 1/6 director of the “anti-cult” organization called the American Family Foundation. West killed and elephant by giving him LSD. Huxley wrote that “In spite of seventy years of mescaline research, the psychological material at his disposal was still absurdly inadequate, and he was anxious to add to it. I was on the spot and willing, indeed eager, to become a guinea pig”. Huxley did so and was interrogated on a large variety of subjects, notably on space, time, color, poetry and music while drugged. All conversations were recorded on a dictating machine. Already before, Osmond and Huxley believed, as any person brainwashed into radical empiricism, that all knowledge derived exclusively from experience.
    [Show full text]
  • The Doors of Perception Pdf Aldous Huxley
    The doors of perception pdf aldous huxley 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 Heaven and Hell, in which Aldous Huxley, author of the bestselling Brave New World, 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 Cyberdelic Diffraction Fractal искусства жидкого светового шоу ЛСД искусства Пейсли Фосфен Психоделическая музыка Кислота дом Кислота джаз кислота рок кислоты кислоты техно кислоты транса Chillwave Hypnagogic поп Мэдчестер Нео-психоделия Пейот песня P-Funk Психоделический народный Психоделический поп Психоделический рок Психоделический соул Психоделический транс
    [Show full text]
  • What Should Christians Take from the Native American Church Peyote
    1 Brian Rajcok December 14, 2010 THEO 493: Senior Seminar Religious Rituals in Christianity and the Native American Church: Healing the Divine-Human Relationship Religions throughout the world recognize there is something lacking in our relationship with the divine. Be it ignorance, disobedience, or any other form of missing the mark, it is clear that humanity has an imperfect relationship with our Creator. Some religions claim an individual needs to solve this disharmony with God on her own. Others believe there must be divine action to bring humanity into perfect relationship with God. Both Christian theology and that of the Native American Church understand God as divine physician, healing the brokenness in our lives and inviting his children into full relationship. Religious ceremonies in these traditions offer the opportunity to put one’s life in God’s hands, trusting his promise of healing and allowing ourselves to be purified and transformed into living the way which God intends. Christians understand God’s ultimate act of healing as Christ crucified. The Native American Church does not claim to understand God’s healing methods but simply allow healing to occur, thus avoiding any discrepancy between the two traditions. Theological stipulations aside, both religions agree on the importance of God’s action in the healing process. Believers of both traditions gladly receive God’s offer and celebrate it in different ways through various rituals. Every Sunday Christians throughout the world remember God’s healing this broken relationship through Jesus Christ, and welcome God’s healing grace into their lives. In a similar way, members of the Native 2 American Church welcome God’s healing into their lives participating in the peyote ceremony.
    [Show full text]